The Narada-Purana, Part 1

THE

NARADA-PURANA

PARTI

MOTILAL BANARSIDASS PUBLISHERS
PRIVATE LIMITED • DELHI

First Edition: Delhi, 1950
Reprint: Delhi, 1995

Also available at:

MOTILAL BANARSIDASS
41 U.A. Bungalow Road, Jawahar Nagar, Delhi 110 007
120 Royapeitah High Road, Mylapore, Madras 600 004
16 St. Mark’s Road, Bangalore 560 001
Ashok Rajpalh, Patna 800 004
Chowk, Varanasi 221 001

UNESCO COLLECnON OF REPRESENTATIVE WORKS—Indian Series
This book has been accepted in the Indian Translation Series
of the UNESCO Collection of Representative Works,
jointly sponsored by the United Nations Educa¬
tional, Scientific and Cultural Organization
(UNESCO) and the Government of India

PRINTED IN INDIA

UY JAINILNDRA PRAKASH JAIN AT SlIRI JAINENDRA PRESS.
A-^: NARAINA, PHASE I. NEW DELHI 110 028
AND Pb'BLlSIffiDBY NARENDRA PRAKASH JAIN FOR
MOTILAL BANARSIDASS PUBUSHERS PRIVATE LIMTITT).
jawahar NAGAR, DELHI 110 007

CONTENTS

pages

I. The Naradiya Parana and its Place in the Evolution

of the Purana Literature. 1

i. The Ur-Purana 1

ii. The Mula Puranas 2

iii. Puranam Panca-Laksanam 5

iv. Dharma-Sastra and Puranas 6

V. Dharmasastra in the Narada Purana 7

vi. The Purana in Modern Indian Languages. 8

II. The Naradiya as a Mahapurana 9

1. Sarga (Creation) 11

2. Pratisarga (Re-creation after dissolution) 13

3. Varhsa (Genealogies) 13

4. Manvantara (Ages of Manus) 16

5. Vamsanucaritam (History of Royal Dynasties) 18

III. The Sources of the Naradiya and its Probable Date 18

IV. The Vedahgas in the Narada Purana 24

1. Siksa 24

2. Kalpa 27

3. Vyakarana 28

4. Nirukta 28

5. Jyotisa 29

6. Chandas 30

V. The Narada Purana and Tantrisin 30

1. Tantra 31

2. Mantra 32

3. Yantra ' 37

VI. Religious Sects in the Narada Purana 42

1. Paflearatras and Vaisnavism 43

• •

2. Saivism 44

3. l§aktism 45

VII. Religion and Philosophy in the Narada Purana 48

1. Castes and stages in life 48

2. Cv^smcgony 49

3. Yoga and its Kinds 49

VIII. The Interpretations of Bhagavata and Bhagavata 52

IX. The Dharma l^astra 52

X. The Narada Purana and the Mahapuranas 53

XL Tlie Author 54

XII. Concluding Remarks 55

C. TRANSLATION AND NOTES

CHAPTERS PART I

1 Dialogue between Suta and Sages 57

2 Eulogy of Lord Visnu 75

3 Description of the Sphere of the Earth and of

Bharata 89

4 Anecdote of Markandeya 102

5 Description of Markandeya’s Life 114

6 Glory of the Gahga river 126

7 Glory of the Gahga river (contd.) 142

8 Glory of the Gahga river (contd.) 152

9 Glory of the Gahga river (contd.) 166

10 Defeat of Devas by Bali 181

11 Glory of the Gahga : Origin of the river. 188

12 Dialogue between god Dharma and

King Bhagiratha 210

13 Discourse on Dharma 220

14 Directions Regarding Dharma and

propitiatory rites 238

15 Bhagiratha advised to bring the Gahga 255

16 Bhagiratha brings down the Gahga 271

17 Narration of the vowed Observance of

Dvadasi day 283

18 Holy Observance pertaining to Laksmi-

Narayana 296

19 Installation of the Banner 300

20 The Legend of King Sumati 307

21 The holy rite of Five Nights 316

22 Fast for a month 320

23 Ekada^i Vrata 324

24 Conduct of the Good and Approved

usages 334

25 Vedic Studies and Other Religious Duties 340

26 Dharma of the Householder 347

27 Religious Duties of the Householders, Forest-

Hermits and Sannyasins 355

28 Rite of Sraddha 370

29 Determination of Lunar days 382

30 Mode of Expiation 391

31 Duties of the Emmissaries of Yama 404

32 Forest of Worldly Existence 412

33 A Discourse on Yoga 421

34 Characteristics of Devotion to Hari 438

35 Anecdote of Vedamali on Spiritual

Knowledge 445

36 Efficacy of Service unto Visnu : Story of

Yajfiamali and Sumali 452

37 Greatness of Visnu, Story of Gulika, the

hunter 458

38 Uttahka’s Eulogy of Visnu. Uttahka

Liberated 465

39 Greatness of Visnu : Story of Raivata 473

40 Greatness of Visnu : Story of Sudharma 480

41 Glory of the Lord’s name 487

ILLUSTRATION

Sarvato-bhadra 294a

INTRODUCTION

I. THE NARADIYA PURANA (NP.) AND ITS PLACE IN
THE EVOLUTION OF THE PURANA LITERATURE

i. The Ur-Purana :

The term Purana, though variously derived,^ originally
meant ‘old’ and was used as an adjective in the J^gveda (RV.).
It developed the connotation ‘something handed down from old
times’, ‘a collection of old legends’ by the time of the Atharvaveda
(AV.) wherein it is used as a noun. Its use in the singular
number in the sense of a tract of literature consisting of some
ancient traditional lore in the AV“ testifies to the existence of
some collection of legends or an Ur-Purdna in the days of the AV.
The institution of sacrifice needed some such collection of legends
for narration on certain days (called Pdriplava) during the
course of a sacrifice of long duration is clear from the prescrip¬
tion in the Satapatha Brdhmana Br.) which calls upon

the reciter to assert that the Purana is the Veda and recite it.’

That there was such an Ur-Purdna in ancient times has
been endorsed by Puranas in their mythological way. States
the NdradJya Purana {NP.)

‘There was only one Purana (at the beginning of) every
Kalpa. It was one hundred crores (of verses .-*) in extent and
that Purana was the source of all Sastras.*

1. For example :

Puranavam bhavati “What was new in ancient times” YAsk^-jVnukta III.
27, Piimanati ‘That which breathes (existed) in the past (I'jvu P. I. 203).,
Purd {Purvasmm kale) bhavam {Pdriini 4.3.23, 2.1 .

2. AV. XI. 7.24; XV.6.10-11.

In AV.XI.8.7., the dcjignation Putdtia-vU ‘Knowei of PLir.ina'>’ merely
testifies to the existence of Purdfia at that time but not the number of Purdnas.

*Rcafi sdmdni chandarhsi Purnnam yajiiui 5ahalncch’‘;t ij jjjdirc ...

(AV.XI.7.24)

Tam itihdsai ca Purdriarh ca gdlhdi ca nardsamsii cdnniy<ualan!

(AV.XV.e.lO-Il)

3. Sat. Br. Xiri.4.3.12-13.

4. NP.I.92.22.23.

2

N&rada Purdna

'ITie MaUya Pur&na (Mt. P.) is more explicit.

‘God Brahma ‘remembered’ Purana {sg. no. ) before
all other Sastras. It is after that all the Vedas proceeded from
his mouths. Purana was only one at the beginning.®

As the mention of ‘Purana’ in the sg. no. in AV is corro¬
borated by the traditional belief in Puranas in the existence of
one, single Ur-Purdnat this tradition need not be regarded as
‘purely imaginary’, though the mythical origin of Puranas is
fictitious.

But the Puranas accept the theory of the human author¬
ship and the compilation of the first Purana is attributed to
Krsna Dvaipayana, the ‘arranger’ (Vyasa) who is credited
to have compiled this Purana from the floating mass of orally
transmitted legends {dkhydyikds) ^ tales or anecdotes (Upakh-
yanas) gnomic or Subhdfita-Wke verses {gdthds) and description
of the Kalpa-epochs.* If as is traditionally believed, this
compiler be the same sage who arranged the scattered — tradi¬
tional mantras into Vedic SarfihitdSf he is located on a sober
datation to the middle of the 10th cent, b.c.’

ii. The MUla Purdnas :

The VP. informs us that Vyasa taught this Purana—compi¬
lation to a disciple who could thrill his audience {Roma-har^ana)
with his narration. As the Purana was to be recited during
the leisure period of sacrificial sessions, Romaharsana must

5. Mt.P.53.3-4.

Also vide the Vdyu (Va. P.) I-60-61, Brahman^a (Bd.P.) (1.1.40-41),
Padma (Pd.P) V.1.45.52.

6. dkhyinaii cd'pyupdkhyinair gdthdbhib kalpaSuddhibhilil
PurdpO’Sariihitdth cakre purdvdrtka-vUdradab II

Vifpu P. (VP) III.6.15

Endorsed in the Vdyu 1.60.21. The Bd. P., P.I.1.8-11 establishes the
relation between the composer of the heavenly Purina and its human adapter
as follows : Brahm& —► Vasiffha Para^ara -► Jatukarnya Dvaipiyana
(Vyas?,),

7. S. K. Chatteiji— Selected Writings —P. 140 (Vikas, Delhi 1978) Ray
Chaudhari locates king Parikfit in 900 b.c. {Political History of India from
the Accession of Parikfit to the Extinction of the Gupta Dynasty P. 9)

also Pargiter, AI H T. 'P. 54 fn. 1.

introduction

3

have tried to make it interesting with additions, modifications
etc. It thus became a revised and enlarged edition of Vyasa’s
Purana and this came to be looked upon as an independent
Purana. Romahar^ana taught it to his six disciples out of
whom Akrtavrana of Ka^apa gotra^ Savarni of Somadatta
clan and Su^arma of iSamsapayana gotra composed their
own Purdi}a~Sarhhitds}

Thus the PurSna Stanhitd. of Vyasa proliferated into four
Sarfihitdst viz), that of Romaharsana which through his son
Ugra^ravas continued independently and the three ones
revised (and enlarged ?) by his three disciples mentioned
above. The four Sarhhitds were the basic ones — PUrva-Sariihita
{Vdyu. 11.61.58), or Msla-Sarfihitd (Bh.P.XII.7.7) or Adi^
Puranas (Mt. P. 164.16). The tells us that all these Sarhhitds
consisted of four parts (catuf-pdddh) ; they dealt with the
same subject matter but were distinguished from one another
in readings. All of them consisted of 4000 verses except that of
Susarma (Saihsapayana) which consisted of 8600 verses.®

The four Padas of these original puranas are called (1)
Prakriydy (2) Anufahga (3) Upodghata axid (4) Upasarhhdra. The
Bd. and Vdyu^ the oldest of the Purainas follow the Mula-Purdnas
in this division. The NP. also has four Padas (in parti*)
(1) Chs. 1-41, (2) Ghs. 42-62, (3) Ghs. 63-92, and (4) Ghs.
93-125. As the Part II of the NP. is apocryphal, the original
NP. seems to follow the old tradition of four Pddas.

These original Puranas are not now extant but their

8 . VP.in.6. 16 - 18 .

vide Bkdgavata P. (Bh. P.) XII.7.5.7; VSyu II. 61.56-58 mentions the
gotras of these as follows :

J^ame of the disciple

Sumati

Akrtavrana

Ag^ivarcas

Mitrayu

Savarpi

Susarma

: Gotra
—Atri
—Kasyapa^

—Bharadvaja
—^Vasi?tha
—Somadatta
—SaihsapSiyana.

9. Vayu. 11.61.

*The Pddas are originally named as Bhoga, MokfOt Kriyd and Caryd,
though the printed edition gives (1) Prathama, (2-4) Brhadupakhy^ha as
the. names of these sections.

4

Ndrada Purd^a

authors Romaharsa^, Savarni, K3.i$yapeya and l^aihia-
payana are the interlocutors in various Puranas.^*^

What could have been the contents of the Mula-Purd^as
is anybody’s guess. But as Puranas served the needs of sacrifi¬
cial ritual, the ten cycles of legends to be recited on Pdriplava
days as laid down in the Br.f Aivaldyana ^rauta SUtra (Ai.
SS) may be regarded as the topics therein. They are as follows :

1. King Manu Vaivasvata and his subjects (human
beings).

2. King Yama Vaivasvata and his people (Pitfs).

3. King Vanina Aditya and his subjects, the Gandharvas.

4. King Soma Vaisnava and his subjects, the Apsaras.

5. King Arbuda Kadraveya and his subjects, the serpents.

6. King Kubera Vai^ravana and his subjects, the
Raksasas.

7. King Asita Dhanva (or Dhanvan) and his subjects,
the Asuras.

8. King Matsya Sammada and his people, the water-
dwellers.

9. King Tarksya Vaipasyata (or Vaipascita) and his
subjects, the birds.

10. King Dharma, Indra and his subjects, the gods.^^

To these may be added the ancient Vedic legends forming
the background of the Akhydna Suktas (e.g. Pururavas and
Urva^i), cosmological hymns like the Ndrculiya Sukta and similar
statements in ancient works like the AV. XI.7.24, XV.6.10-11,
eulogistic legends composed by bards in honour of the royal
sacrificer or patron leading to descriptions of the heroic exploits,
conquests, donations granted by royal families. Pargiter rightly
concludes “that the original Parana dealt with ancient tradi¬
tions about gods, rfist kings, their genealogies and famous
deeds.^®

10. For example: Savarpi (Vayu 1.21.1) Kasyapeya (Vayu 1.56.1-2,
57.86-88, Bd. P.II. 15.1. etc.) vide Pargiter A I H T, P. 23 ft. notes.

Mahabharata (Mbh.) and Puranas quote a number of old verses with
some suctj remarks ‘they say’ ‘It is said’. These verses presumably belonged
to the older Puranas.

11. R. G. Hazra — The A^vamedha, the common source of the origin
of the Purana Pahea Laksana. ABORI. 1955, pp. 122.3.

12. *Pargiter — A I H T, p. 36.

Introdtutum

5

These topics .later developed in the famous five character¬
istics (patlca lakfa^as) of PurStm viz. original creation
{Sarga)y re-creation after deluge (Praftjar^a), genealogy {Varfda)^
Manvantaras and accounts of dynasties of kings and sages {VarhsS-’
rmcarita). But Pargiter’s presumption that the Ur-PurSna had all
the characteristics of later Puranas is not adequately substan¬
tiated and hence not acceptable.^*

What may be the period of the proliferation of the C/ir-
Purdna in four MUla-PurS^ ? Even if Ugrasravas, Savarni and
others are regarded as the direct disciples of Romaharsana
whom Vyasa taught his Purdna-Sarfikitdy for the establishment of
four different traditions of these Puranas as independent MGla-
Purd^ a period of at least one century from Vyasa would be
necessary. If the normally acceptable date of Vyasa is 950 b.c.,
the MUla-Purdnas may be assigned to circa 850 b.c. as the pro¬
bable date of their recognition as independent (though related)
MUla-Purdnas. The use of Purdridni (in the Plural number) in the
Taittiriya Aranyaka II-IO, in Manu III. 232 and Yaj. III. 189

indicate that the number of Puranas then was 3 or more. VP’s

•

statement of being based on Mula Puranas (III.6.19) shows
that these existed at least upto the 3rd cent. a.d.

iii. Purdnam Panca-Lakfoj^am :

As stated above, the five characteristics, viz., Sarga (crea¬
tion) , Pratisarga (Re-creation after dissolution), Varhia (genea¬
logy), Manvantaras and Vat/Udnucarita (Saga of the dynasties
of kings and sages) came to be looked upon as sine qua non of
Puranas. Not merely Amara Sitfiha (5th cent, a.d.) in the
Amara-koSa but Puranas themselves (e.g. AP. 1.14, BD.P.I
1.37.38, GP. 1.215.11,* KP.I.l.12, Mt.P. 53.65, SK.V.1.37) have
endorsed this PaHca-lak^e^ definition of Purlmas, viz.,

sargai ca pratisargaS ca oarhSo mantantardjji ca /
vamSydnucaritarh caiva purdnam paHca lakfonam //

This enumeration of characteristics of Pura^s is not
strictly a definition as it does not record the differentia of
Puranas; nor is there any invariable concomitance. On the

13. *vide Kirfei — Purina Paikdakfaoa — Intro : A view accepted by
Kane —HD. V. ii, p. 853.

6

Ndrada Pmd^a

contrary, as noted by Pusalkar **Pafica4ak§ana occupies as
insignificant part (about 1/40) of the extant Puranas.”^

The analysis of the contents of the Mahapuranas in NP. I.
Chs. 92-109 (and annotations thereon) shows that the extant
Puranas (with the exception of VP. and KP.) generally do not
conform to the Pailca-laksa^a definition {vide infra NP. and the
five characteristics of Puranas). The problem is : why Purapas
have been associated with the five characteristics in public mind
though many of them do not conform to them and some Puranas
such as the Bh.P. and NP.II.82.30, (unsuccessfully) claim
themselves to have ten characteristics — and even when they
incorporated much more material than could be covered in the
“Ten characteristics.”

A review of the evolution of Puranas shows that from the
days of Kaufaliya ArthaJastra (c. 300 b.c.)* to the days of
Visnu Purana (100-300 a.d.), the five characteristics from
Sarga (creation) to VathSanucarita (the saga of the dynasties of
kings) were probably prominent in the then current Puranas and
the Pancalak^ana definition became permanently associated with
Puranas — even in the minds of the (non-conformist) authors
of the Puranas themselves.

iv. Dharma-^dstra and Purdnas

By the 5th cent. B.G., there was probably some increase
in Puranas which came to acquire titles and included some
materials on Dharma Sastra. The Apastamba Dharma Sutra
(Ap. Dh. S.) quotes from some Bhavifyat Purdm, which states
that performers of Vedic injunctions become the seed (i.c.
Progenitors or Prajapatis) of the new creation after Pralaya.^®
Ap. Dh. S. quotes from another (un-named) Purana, the view of
Prajapati that food offered unasked and if its gift is unannounced

, 14. Studies in Epics and Purams (SEP.), p. 23.

*t4de Kane — HD. V. ii. 818-819 and his conclusion about the exist¬
ence of Puranas resembling the extant ones before the Mahabharata {ibid.,

p. 821).

15. punah surge bijdrthd bhavantVH BhaoifytU Pu.dvf

—Ap. Dh. S. II.9.24.6

This implies the existence of the feature pratisarga as well as the
inclusion of Dharmai&stra in the then Bkavifyat Purdfui. For the injunction
mentioned cf. Tijflavolkya Smfti (YSj).III. 184.186 which echoes the wording
of the Ap. Dh. S.

Introduction

7

is acceptable (even from a sinner); if it be rejected, the
manes (Pitfs) of the rejector do not accept food from him for
fifteen years nor does the fire carry his offering to gods.^*

Apastamba quotes another Purana which states that
house-holders performing sacrifices and desiring progeny undergo
births and deaths while those who remain celibate throughout
their life (renouncing sarhsdra) become immortal.^’

Apastamba summarises the view of another Purana where¬
in he enunciates the right of self defence stating that no sin is
incurred if a jjerson attacked by another with the object of
injuring, kills the attacker.^®

V. Dharmaidstra in the N&rada PurSna

It will be thus found that matters on Dharma^astra began
to be incorporated in Puranas since the 5th cent. b.c. We find
that the following topics of Dharma^astra arc treated in the
NP ; Tirthas — Holy places (1.12), PUrta (c.g. temple-building,
works for public well-being) and Ddnas ‘religious gifts’ (1.13),
duties of Varnas ‘castes’ and Ahamas ‘stages in life’, sins, penances,
funeral rites (1.14), Vratas ‘vows’ (I.chs. 17-23), Vamdirama-
dharma, funeral rites, penances or prdyaicittaSt tithiSy major and
minor sins (I.chs. 24-30), Varndiramadharma (1.31-32 and ch.
43), Initiation, the methodology of MantraJdstra and worship

16. atha pura^ Slokdvud&haranii —

udyat&m dhrtdia bhikfdm purastdd apraveditdmj
bhjjydm msne prajdpatir api dufkrta-kdri(iafilI
na tasya pitaro'Saanti daia varfd(ti pafUa caj
na ca havyarh vahatyagnir yas idm abhyadhimanyatelI

—Ap.Dh.S.I.6.19.13

Quoted verbatim in Manu IV 248-249.

17. aftdiiti saluurdpi ye prajdm tfirarfdyaljl
dakfkiendryamiiali panthdnaih te SmaS&idni bhejirejl
astdiUi sahasrd^i ye prajdm nefirarfayahl
uttarepdryammh panthdnam te'mrtatvam hi kalpanteH
ityOrdhvaretasdm praJarhsdl

Ap. Dh. S. II.9.23.3-6

Cf. Vp. II.8.93, Vdyu 11.50.214.

18. yo hirhsdrtham abhikrdntath hanti manyur eva manyim spriati na tasmin
dofa eti purdtfe —

Ap. Dh. S. 1.10.29.7

Cf. Manu VIII. 350-351, Mt. P. 226. 115-118.

Vrddha-Hdrtta IX. 34.50.

Mdrada PurS^

Z

(I.chs. 64-68, I chs. 82-91), Vratas (I.chs. 110-124). The II
part though apocryphal deals with the importance of religious
vows (chs. 1-37) and glories ofTirthas ‘holy places* (chs. 39 &
to the end.)

To these may be added the scrappy description of the
terrestrial globe (I. ch. 3), the contents of 18 Mahapuranas
(NP.I.92-109) which is very important from the Purana litera¬
ture point of view and brief resum^. of each of the Vedangas, viz.
Sikfd, KalpUf Vyakaranay Niruktay Chandasy Jyotifa (NP. I. chs.
50-57).

The NP. is thus a Puranic encyclopaedia.

{vi) The PurSna in Modem Indian Languages :

As a matter of fact, there was an unbounded and unres¬
trained scope for the Puranas to expand. Indians being a mixed
people synthesized their traditional Aryan, Dravidian, Austric
and Mongoloid beliefs, folk-lore, dogmas and rituals into Puranas.
And when Sanskrit ceased to be understood by the masses,
they wrote Puranas in modern Indian languages, e.g. the M&nasa
Purdiia in Assamese and Bengali, the Ddngavai PurSna in Marathi,
the Saivite Periya-PurSnam in Tamil.^*

To sum up :

1. There was a collection of ancient legends or an Ur-PurS$}a
at the time of the AV. and the credit of its being the
arranger (Vyasa) is given to Krsna Dvaipayana (Circa
950 B.G.).

2. The Ur-Purana developed into four MUla or Adi Puranas
by Circa 850 b.c.

3. By the time of Apastamba (C. 500 b.c.) Puranas having
names like Bhaoifyat existed and in addition to the usual
characteristics like Sargay PratisargUy matters p>ertaining to
Dharma S'dstra were found in them.

4. By the time of Kaufaliya ArthaSdstra (C. 300 b,.c.) the
Pauranika Suta came to be substituted by an officer of
the state with the Purana portfolio. Dr. Kane presumes
that those Puranas were similar in characteristics with the
extant ones.

19. vide S. K. Chatterji — Puripa Apoaypka Select Writings, pp. 121-138.

Introduction

9

5. The Mula Puranas seem to have survived till the time of
the Vifnu PurSna (100-300 a.d.). The VP. retained the
Pahcalakfona structure in tact.

6. As the Puranas were associated with PafUa-lak}ca}a5 for
about 5 or 6 centuries, even the Pura^a authors who did
not conform to that structure, have incorporated the
Panca-lakfona definition of Purana in their own works —
a fact recorded'by Amara Siihha (5th cent, a.d.) in his
Sk. lexicon (Amara Kota).

7. Puranas went on developing and incorporating copious
material on DharmaSdstra and some from other branches
of knowledge in encyclopaedic Purdias like the JSfdrada,
Garuda and Agni. But the mediaeval writers on Dharma
Sdstra treated them like Smrtis and quoted them as autho¬
rities on matters pertaining to Dharma (such as Prate,
Tirtha, PrdyaScittaf VarnaSrama-dharma and others).

8. The tendency of Purana writing continued even in Modem
Indian languages.

The NP. however, belongs to the Sk. stage. Hence, we
consider it as per panca-lakfana criterion of Mahapuranas.

II. THE NARADIYA as A MAHAPURAlSfA :

Mediaeval Writers on Dharma-Sastra quote from two
similar-sounding and equally authoritative Puranas viz. Ndrada
or Ndradiya (NP.) zxi6.Brhan~ndradlya (Brn. P.). Out of them the
NP. is a Mahapurana and Brn. is an Upa-purdna and as the adj.
Brhat shows, it is later than the NP. The Brn. is a small work
of about 3600 verses and 38 chapters.*® It is a sectarian (Vais-
nava) work and though Narada is the speaker, the criteria of
Pahca-laksana is not applicable to it. The NP. is a mahdpurd^a
traditionally supposed to contain 25000 verses (though the
printed text of Venk, edt. has 18550 verses—13144 in NP.
Part I and 5406 in Part II). Maybe due to the synthesis of
Aryo-Dravidian cultures as suggested by S. K. Chatterji,*^ the
number eighteen became favourite with ancient Indians. The
Vayu Purana mentions a part stage of ten Puranas but gives no

20. Edited by Hrishikesha ^hastri, 2nd Edition Chowkhamba, Varanasi,
1975.

21. S. K. Chatterji — Select Writiags, p. 123.

10

Ndrada PurS^a

details. Bqt soon the number of Puranas came to be stated as
eighteen though actually nineteen Puranas are enumerated.**
Even the Upa^purdnas^ (minor Pura^ias) the actual number of
which exceeds one hundred* are also stated to be eighteen.

The NP. gives the following list of Puranas** (Maha-

Puranas) :

1. Brahma

2.

Padma

3.

Visnu

4. Vayu

5.

Bhagavata

6.

Narada

7. Markandeya

8.

Agni

9..

Bhavisya

10. Brahma-Vaivarta

11.

Lihga

12.

Varaha

13. Skanda

14.

Vamana

15.

Kurma

16. Matsya

17.

Garuda

18.

Brahmanda

This list with slight variations is repeated in many other
Puranas such as the Vi^m III. 6.21-23, Liiiga 1.39.61-63, Matsya
53.11 ff, Padma IV,100.51-54, Bhavifya 1.1.61-64, Mdrkandeya
134.7-11, Bhdgavata XII 13.4-8 and the Devi Bhdgavata 1.32.

The variations are about the inclusion of the Siva P. for
the Vdyu P. and the rank of the NP. in the list of Puranas. The
NP. gives itself the 6th place which is confirmed by other Pura¬
nas like VP. Ill 6.21-23, MK.P. 134 7-11, while it is ranked as
the 7th in the list of Puranas in KP. 1.13-15 and LP.1.39.61-64.
Though the NP. is included as a (Maha)-Purana in the Purana-
lists of most other Puranas, the list in the Bhaviiya P. Ill {Prati-
sarga) iii.28.10-14 does not mention the NP. and the Brahma-
Vaivarta (Br. V). Alberuni gives two lists of Puranas, the one
being the same as in the VP., but the second list omits the NP.,
Bh.P. and Pd.P.*^ The list of Puranas with Kavindracarya
(1600-1650 A.D.) omits the NP. and substitutes the Nandi Purana
instead.**

The NP. consists of two parts — Purvdrdha and Uttard}dha.
The Purvardha seems to be the original NP. as, like old Puranas,
it is divided into four Padas and concludes with a Phalairuti
(merit accruing from listening to the NP.). The PhalaSruti indi¬
cates that the NP. ends there. The Mt.P. 53.23 AP. 272.8, and

22. KP. 1.1.13-15.

*R. C. Hazra — ABORT XXI. 38-62 and I’pa-purdiias I., p. 24, note 24.

23. NP. I. 92.26-28.

24. E. C. Sachau — AlberttnVs India, Vol. I, p. 131 ff.

25. G.O.S. 1921 PJ Vrf.2., pp. 339-340.

Introduction

11

Skanda VII. i-2-43 say that the NP. was declared by Narada
with reference to events in the Brhat-Kalpa in 25000 verses.* In
the present NP., Narada is the listener while his four brothers,
Sanaka, Sanandana, Sanatkumara and Sanatana are the
speakers and there is no reference to Brhat-Kalpa. The Brn.
though an Upa-Purana has Narada as the speaker but makes no
mention of Brhat-Kalpa and the whole of Brn. is textually the
same as NP. chs. 1-41. The statements of other Puranas about
the interlocutors, Kalpa of reference and the textual identity
between NP. part I and Bm. indicate that there must have been
an older (and different) NP. which was the source of the extant
NP. and Brn.

Now let us see how far the Pancalak^ana definition is
applicable to the extant NP.

(i) Sarga (creation of the universe)

The NP. is a Vaisnava Purana; as such it attributes the
ultimate credit of creation, destruction, etc., of the Universe to
Maha-Visnu. The NP., however, records the following theories
of creation :

1. The Popular Puranic Trinity Theory.

2. The Sakta-Sankhya Theory.

3. The Manasa or Bhrgu theory quoted from Mbh.
Santi. ch. 182.

1. The Trinity Theory :

Mahavisnu divided himself into three forms according to
gunas\ Brahma characterised by Rajo-guna was created from the
right side of Maha-Visnu for the creation of the Universe; from
the middle (chest) appeared Rudra, characterised by Tamo-
gunoy for the destruction of the Universe. While Visnu (a lower
grade deity than Maha-Visnu) characterised by Sattva-gutiia was
originated from his left side for the maintenance and protection
of the Universe.*®

*yatraha narada dharmdn brhat-kalpiSritdn ihaf
paflca-vimSa (Vat-) sahasrdpi naradlyam tad ucyatej!

26. NP. I.3.3-4.

12

N&rada Pwrd^a

2 . The Sdkta-SdAkhya Theory :

The other theory gives all credit to the Pard Sakti (the
Supreme Power) of Mahavi^nu. It is of the nature of existence
and non-existence {bhdv&bhavarUpd). It is variously called Vidya,
Avidya, Uma, Laksmi, Bharati, Girija, Ambika, Durga,
Bhadrakali, Candl> MaheSvari, Kaumari, Varahi, Aindri,
Sambhavi, Brahml, Maya.

The NP. emphasizes the fundamental unity of the divine
power under different nomenclature. This power manifests
itself into three forms — Prakrli^ Purufa and Kdla (Time) when
Prakrti is agitated the principle called Mahat is produced. The
process is as follows : Prakrti-^Mahat-^Aharfikdra (Cosmic ego) ->
Five Tanmdtras (subtle elements) and (subtle) sense-organs
{Mahd) bhUtas (Five gross elements, viz., Akdia (the sky or ether),
Vdyu (air, wind) Agni (Fire), Jala (Water) and Bhumi
(the earth) — each element arising out of the previous one.
After the creation of the earth, god Brahma created beings
characterised by Tamoguna (e.g. insects, birds, beasts and other
non-human beings), by Sattvaguna (Devas — gods in heaven)
and by Rajo-guna (viz. human beings). He created progenitors
like Daksa and others who populated the world.®’

2. The Mdnasa or Bhrgu Theory

The eternal ageless God called Manasa at first created
Mahat from which was evolved Akdia (ether), the support of
all BhUtas. The evolution here differs from the traditional one.
From Akasa is evolved water, from water arose fire and wind
and the earth is the product of fire and wind. The unmanifest
Manasa (Visnu) created the lotus from which was born Brahma,
the embodiment of Vedas, also known as Ahartikdra. The earth
is the lotus for the Brahma form of Manasa and Mount Meru
is its pericarp. Manasa created mentally all the subjects.

» The first theory is a popular Puranic way of attributing
the functions of creation, protection and destruction to the
Trinity whose mutual identity and one-ness with the Brahman
is always emphasized.

27. NP. 1.3.6.36. The verse after 36 enumerates the worlds {bhuva-
nakoSa).

28. Ibid., 1.42. 7-40. This is borrowed from Mbh.-Santi 182-11-33.

Introduction

13

The second theory which appears with some modifications
in the VP. (1.2.4, 5 etc.), Bh.P. (Ill Skandha) and with some
difference in KP.I.4 employs the doctrine of transformation
{Parif^(wdda) typical of the S&nkhya** iyziem of thought to
explain the evolutionary process. The philosophic aspect of
this theory cannot be discussed here.*®

The third theory is a quotation from Mbh. ^dnti, 182.11-38.
How far the credit of this is to be given to the NP. is doubtful.
But as NP. claims it as its part, this theory seems alternatively
acceptable to the NP.

2. Pratisarga

As compared with other Puranas like Bh.P., KP., NP. gives
a meager description of Pratisarga when Markandeya was shown
the Pralaya by Visnu (NP.I.5.20 ff.). But that is the description
of the Naimittika pralaya. Other Puranas like Bh.P., KP.II.45
describe the four types of Pralayas, viz. Mtya (everyday —
disappearance of the world in the dark), Maimittika (at the end
of the Kalpa), Prikrta (At the end of god Brahma’s life when
every thing is destroyed and Prakrti attains equilibrium of the
gu^as)y Atyantika — merger of the individual soul in the Para
Brahman due to attainment of the Supreme spiritual knowledge.
The NP. gives the duration of Visnu’s sleep, viz., two Parardha
years in one verse®^ while Markandeya floated on the waters of
the deluge and states that Visnu assumed the form of Brahma
and re-created the Universe.

The treatment of Pratisarga in the NP. is quite scrappy.

3. Varh§a (Genealogy)

Genealogies of gods or sages are not recorded in the NP.
This characteristic is not applicable to the NP.

4. Manvantaras :

Though Kala (Time) has been regarded as beginningless
and endless and the evolutions and dissolutions of the Universe
per A'a//>a-periods have been going on, since time immemorial,

29. Votdeia^TaUvakaumudlofV&caspati on the Karikas o/* Isvarak^pa

30. For this, vide S. Bhattacarya’s Tiu PhUosophy of Srtmad Bhdgavata
I, pp. 28f.-307.

31. NP. 1.5.31.

14

N&rada Pur&^a

an empirical attempt is made by man to measure Time. We
find tabular statements of units of time in the Vedahga Jyotisa,
in Smrtis (e.g. Manu 1.64), Puranas (like theBh. P.III. 11.310,
KP. 1.5.6-19, Mt. P. 142.4, Vayu 50.169) and Secular works like
Kaufaliya Arthaidstra 11.20.41). Though there is a general con¬
sensus regarding the names and duration of these units of Time,
there arc some differences regarding the duration ofKsanaand
Yama.®*

Puranas regard one human year as one day of gods, so
one divine year = 360 human years.

As Kane shows, the theory of Yugas and Kalpas began to
take shape in the 3rd cent, b.c, and was fully developed in the
first centuries of the Christian era.®*

The NP. enumerates Krta, Treta, Dvapara and Kali as
the four Yugas and this set of four Yugas (inclusive of the
‘twilight period’ — Smdhyd-\-Sandhydrhia — preceding and follow¬
ing a Yuga) is 12000 divine years.®* At another place the NP.
gives the following durations of each yuga
Krta : 1728,000 Treta : 1296,000

Dvapara : 864,000 Kali : 432,000

human years.

It will be seen that though some Purdnas (e.g. Vayu 1.57.
22-28, KP.1.5.9-13) give the duration of these Yugas in ‘divine
years’, they do not differ much from each other.

NP. has given the further division of time units as follows
12000 Divine years =1 Divya-yuga (Divine Yuga)

1000 Divya Yugas =1 day of Brahma (or the period of 14
Manus.

71 divya-yugas = 1 Manvantara.

2 Parardhas—^Brahma years = one day or night of Vi§nu.

Description of Yugas

' The NP. 1.41.6 ff. gives the description of the nature of
four Yugas. The close similarity (even Textual) in these

32. vide Annotation No. 90 for details.

33. HU. III.888-890.

34. NP. I. 41.4-5.

35. Ibid., I. 54.61-62.

36. Ibid., I. 5-21-31.

Introduction

15

descriptions as found in Mbh. Kana. 149.11-38, Vayu32 and 57-58
LP.39, Mt.p. 142-144, KP.I.30 shows that probably some Adi-
Purana contained the nucleus of this description. Briefly the
following arc the characteristics of different Yugas.

Krta was an age of equality. All persons were contented,
pious. The Veda was undivided. People followed the duties of
their respective stages of life with no ulterior motive. Lord
Narayana was white in complexion and Dharma (whom Manu
equated with a bull in VIII.16) was stable on four legs. In
the Treta age Dharma became pale and three-footed. Hari
became red-complexioned. People engaged themselves in
meditation and performance of sacrifices. They were truthful but
a bit distressed. In Dvapara, Dharma became two-footed and
Hari became yellow in complexion. Veda-saihhita became-
divided. People had taken to Adharma.®’ And their span of life
became shorter.

Description of the Kali Age

The dismal, harrowing ‘Predictions’ about the social,
political, economic a^d religious disintegration and reversal of
previous order in the NP. 1.41.21-89 deserve comparison with
similar ‘predictions’ about the state of society in the Kali Age
in Mbh. Vana. chs. 188, 190, Brahma P. chs. 229-230, LP.I.40,
Bh.P.XII.2, VP.VI. chs. 1-2 KP.I.30, Vayu, chs. 58, Mt.P.
143.32-88. These descriptions agree not only in the details
of contents but even in the text of many verses. This points to
some common source — some Adi-purdna — of the closely
similar descriptions or ‘predictions’.

About social disintegration, theNP. states, “Kali is a sinful
age. All castes will give up their prescribed rites and duties; all
will be like Sudras; Brahmanas will desist from Vedic studies
and follow psuedo-religion. Brahmanas will ‘sell* Dharma and
the Vedas and will accept gifts frorh the unworthy. Brahmanas
will sell wine, take food from l^udras and go to Sudra women.

The l^udra dynasties like Nandas, and Mauryas ruled over
the land. Naturally there was the dominance of Sudras and
servility of Brahmanas. As NP. puts it, :

37. dbarmidharmau samau syitim/ NP. I. 41.19

16

Narada Purd^

'*S^ras will pretend to be Brahmanas, study the Vedas
and preach Dharma. They will disguise as Brahmanas and
deceive people. Brahmanas will intermarry^ serve i^udras and
lower castes and even carry the dead bodies of Sudras. Kings
will be of Mleccha tribes. They will be greedy and will squeeze
money from the people by top-heavy taxation.”

There was the dominance of Buddhism and Jainism. As
NP. puts it : “Heretics (Buddhists and Jainas) would denounce
the Vedas, condemn ASramas (stages in life) and walk nude
or wearing ochre-coloured garments. Their woman are
faithless; women maintain themselves by prostitution.

When Krsna (Visnu) turns black in complexion, nobody
will think of God. Women will imitate courtesans, sell their
virtue. There will be droughts and famines. Average human
span of life will be 16 years and girls will give birth to children
at the age of five.

Only the devotees of Visnu or Siva will be immune from
the effects of Kali Age.”

R. C. Hazra shows that such was the condition in the
Indian Society before 200 a.d.*®

4. Manvantaras

We have seen above that one day of god Brahma extends
to 1000 Divya-yugas during which 14 Manus rule. Every Man-
vantara has a new set of a Manu, Manu’s sons, an Indra, Devas
and Seven Sages.*® NP. gives the following names of Indras
and gods.^®

Manu Indra Gods

1. Svayambhuva Sacipati Yamas.

2. Svarocisa Vipascit Paravatas & Tusitas

, 38. PRHG, Partll, ch. 1. pp. 193-215.

39. vide VP. III. chs. 1 & 2, Bh. P. VIII, chs. 1,5,13.

KP. I. 51.4-5, 53.29-31; Vayu, ch. 62.

Also cf. Manus saptarfayo deoi bhupdldS ca mamfy sutdhi
manvantare bhaoantyete iakrdS ccavddhiMrif^il}{l

—VP. III.2.48

To these officers Bh. P. adds Hari's part iacarnations.

(Bh. P. Xll.7.15)

40. NP. 1.40-20-23 gives the list of 14 Manus and vv. 24-35, their sets
of Indras and Devas.

Introduction

17

Manu

Indra

Gods

3.

Uttama

Su^anti

Sudhamans, Satyas,
Sivas and Pratardanas.

4.

Tamasa

Siva

Sutas, Paraharas,
Sutyas and Sudhis.

5.

Raivata

Vibhu

Amitabhas and others.

6.

Cak^usa

Manojava

Aryas and others.

7.

Vaivasvata

Purandara

Adityas, Vasus,

Rudras and others.

8 .

Suryasavarni

Bali

Aprameyas, Sutapas
and others.

9.

Daksa Savarni

Adbhuta

Para and others.

10.

Brahmasavarni

(-ka)

l§anti

Suvasanas.

11.

Dharmas^varni-

(-ka)

Vrsa

Vihahgamas and
others.

12.

Rudrasavarni

Rbhu

Harinabhas,

13.

Rocamana

Divaspati

Sutramas, etc.

14.

Bhautya

l§uci

Gaksusa and others.

The Manus, Indras and Devas of different Manvantaras
possessed equal refulgence, prosperity and prowess.**

There is a consensus of the Puranas regarding the number
and names of Manus, though there are some differences about
the names of future Manus. Thus, Mt. P. gives the names of
the future Manus as follows:**

Savarna, Raucya, Bhautya, Merusavarni, Rta, Rtudhama
and Visvaksena — while the Brahma P.*® gives the folic ’ing list,
of future Manus ; Savarni, Raibhya, Raucya and Merusavarna.

Kalpa

Like all Puranas, NP. states that the present Manvantara
is Vaivasvata in the Sveta-Varaha Kalpa. But it does not give
the list of Kalpas nor does it mention matters belonging to
Brhat Kalpa. But Mt. P. chs. 53 and the Vayu P. chs. 21, 22
give the list of Kalpas and the Puranas pertaining to them.

41. NP. I. 40.18-19.

42. Mt. P. 9.30-38.

43. Brahma P. 5.5 & 6.

18

NOrada Puard^a

5. VarhSOmtvan^ana

The NP. is not interested in giving the genealogies of kings
belonging to the Solar and Lunar races. It describes the episodes
and information regarding the reigns of the following kings from
the Solar race :

Bahu — Sagara — Asamafijasa — Amiuman — Dihpa —
Bhagiratha (NP.I. 7 & 8) ; Sud^ and Saudasa alias Kahnasa-
pada (NP.I.ch.9) — Da^aratha — Rama (and his three
brothers) — NP. 1.73.

Only three kings from the Lunar race are mentioned, viz.,
Sumati (I.ch.20), Dharmakirti (I.ch.23) and Jayadhvaja
(I.ch.39). As compared with Kf^na or Sahasrarjuna, these
kings of Lunar race are insignificant if not fictitious.

It will thus be found that the definition Puranam Pafica-
lakfonam is not applicable to the NP. In fact, it claims to be
a Purana of ten characteristics in its apocryphal part :

N&radiyam purivuijh tu lakfartair daiabhir yutam /

— NP.II.82.30.

But the ten characteristics are not spelt out. Nor the
ten lakfanas of the Bh.P. are applicable to the NP. In fact, the
author of the NP. is interested in the Dhamut-Sistra rather than
the traditional characteristics of Puranas.

III. THE SOURCES OF THE NARADIYA AND ITS

PROBABLE DATE

As the NP. calls itself ‘a compilatory work’ (Safhhttd)y^*
its sources are numerous and its date or rather the dates of its
parts depend on the dates of its sources. The NP. is mainly
divided into two parts, — the first containing four Padas and
the second containing the glorification of the Ekadasi vow and
the story of Rukmangada. The first part is, according to the
NP. itself, the complete Ndrada Purd^a. It calb itself “consbting
of four Padas” {ceUufpddasamdyuktam — NP.I.125.26) in the
Phaloriniti.

Being a Purana — an Upabrrhkana of the Vedas — it draws
heavily upon Vedic literature — the philosophical hymns like
the Purufa SRkta (RV.X.90), the Akhyana Suktas, stories from

44. NP. I. 62.77, 79; 11.82.34, 35.

Introduction

19

Brahmaiuu and the Mantras of Upanifods. It is obviously post-
Vedic. Moreover, like other Pura^as, it fully utilised traditional
gnomic verses — gdthds or st^hdfita-like verses — current in the
Indian Society since ancient times, as ma^y of these gdthds are
found in old Sk., Pali and Prakrits. The Mbh. and Pura^as
many times use the words *Tt has been said,^* ‘*So they or the
wise say” indicating that such verses are quotations and quote
them. These are found in secular works like the Panca Tantra
or Hitopttdeia or collection of verses under Satakas or ‘a treasury
of Subha^itas*. It is difficult to fix the date of a work on the
basis of these gnomic verses as their authorship or source is
many times obscure. The NP. has absorbed a number of verses
from Smrtis like Manu, Yaj. NP. 1.14 is the same as the Lagku
Tama Smrti.

The Bnr. and NP Psirt 1 (chs. 1-41) are textually the same.
Though the adj. Brhan — in Bnr. shows that it is later
than the NP., it is not later than the extant NP. but than the
one to which the Mt. P. 53.23, the Sk.P. VII; 1.2.43 and AP.
272.8 refer as one narrated by Narada with reference to the
Bi hat-Kalpa*® — which the extant NP. is not. The Bnr. is an
Upa~purai}a and the extant NP. is the borrower from the Bnr.**
Naturally the date of NP. Part I (chs. 1-41) is later than that
of the Bnr. Govindananda (1500-1540 a.d.) quotes Bnr. 7.14,
25-27 in his Kaumudi works viz. Suddha-Kriyd — Varsa-Kriyd and
Srdddha-kriydy Raghunandana (1520-1575 a.d.) quotes Bnr.
7.14,22, and 24 in has Smrti-tattva. Sula-pani (1375-1440 a.d.)
quotes Bnr. ch. 16 in his Vrata^Kdla-Viveka. Hence, Bnr. cannot be
later than 1350 a.d. The Bnr. and NP. are mentioned as separate
works in the Brhad-dhartna Purdna (after 1250 a.d.), in the
Bengal version of the Uttarakhand^ of §iua Parana (circa 1200
a.d.) and the Orissan-£%^ra Purdna (circa 1000-1100 a.d.).
Hence, the Bnr. may be assigned 1050 a.d. at least. The Vi§nu
•§akti theory in the Bnr., crediting hef with power of creation
and destruction of the Universe and her various forms such as
LaksmI, Durga, Bharati and her identification with Prakfti and
Maya (Bnr. 3-6, 9, 15, 16 etc.), shows that the Bnr. is
posterior to Agamas. The doctrine of Advaita and Maya in

45. yatrdha ndrado dhanain b[hat-kalpdiritdn ihaj
pafka-vimta (o sat-AP.) sahtur^ti naradiyam tadugnUslj

46. R. C. Hazni — PRHRG, p. 127.

20

Ntrada Puri^

(Bnr. 31.57ff) shows Bnr*s acquaintance with the Advaita teacher
Sankara (788>820 a.d.). Thus the date of the composition of the
Bnr. appears to be circa 850 a.d. Hence, the date of NP. Part I
(chs. 1-41) is probably somewhat later i.e. circa 900-950 a.d.

3. The MahSbhdrata and Out Viftfu Pur dm

From the comparison given below between NP.I. chs. 42,
43, 44 and 45 with Mbh. Santi.*’ chs. 183, 192, 194, 195, 218
and 219 will show that NP. borrowed a gpreat deal from the Mbh.

Topics

NP.L

Mhh. Sinti

Evolution of the Universe-

42.7-40

182.1-38

Sahkhya theory

Evolution of (gross) elements

42.41-57

183-1 ff.

Nature of the gross elements

42.58-98a

184.1-44

Nature of the vital airs and

42.98b-113

185-1-17

gastric fire

Doubts about the existence

43.1-15

186.1-15

of the Jiva

The Jiva exists and is eternal.

43.18-49

187.1-31

Creation of Varnas (castes)

43.50-62

188.1-20

Code of conduct for Vart^

43.63-81a

189.1.18

The greatness of truth, etc.

43.81 b-98

190.1-16

Duties of A^ramas — of

43.99-119

191.1-18

celibates and householders

Duties of Vanaprasthas and

43.120-127

192.1-6

Sannyasins

The excellence of the northern

44.1-20

192.7-25

region

Disquisition on Spiritual knowledge 44.22-82

194.1-63

Dhyana-Yoga

44.83-105

195.1-22

Existence of the eternal soul

45.2.-49

218.2-49

Moksa-dharma

45.50-87

219.2-28,

44-52

Story of Suka. (Many verses

58-62

323-333

common in the NP. & Mbh.)

NP. I

VP.*

The story of Khandikya

46, 47

VI. 5.56 ff.

etc.

& chs. 6, 7

The story of Jada Bharata (and

48, 49

II. 13.13ff &

^bhu and Nidagha)

chs. 14,15,16

47. Gita Press, Gorakhpur V. S. 2014.
*Gita Press, Gorkhpur V.S. 2036

IntroducUon

21

The NP. is ascribed to the 3rd cent. a.d. The present
text of the Mbh. is assigned to 400 a.d., so this part of the NP.
is later than 400 a.d.

4. The VedAAgas

The chapters on the VeddAgas are derived from different
sources and as such needs be assigned different dates. The
chapter on l^ik^a (phonetics) in the NP. (1.50) deals not only
with the correct pronunciation of Vedic and classical Sk. but
treats of vocal and instrumental music also. As many of the
terms and points of information are found in the SthdndAga
Sutra of the i^vetambara Jainas, this section need not be con¬
sidered as late as the 11th cent, work — The Sahgita Makaranda
of one Narada (of the 11th cent, a.d.), but it is obviously later
than Bharata*s Mdj^a Sdstra (400 a.d.). The source ofNP.*s
treatment of music needs more investigation, though the
Ndradiya iik^ may be one.

The chapter on Kalpa (vedic ritual) (NP.I.51) deals
with the following Kedpas — Nak^atra JT., Veda A"., Sarhhitd iT.,
Ahgirasa K. and ^dnti K. and not with the Srautay Grhya and
Dharma Sutras as of old. Moreover, according to the NP., these
Kalpas belonged to every branch of the Veda though in ancient
times they formed a part of the Corona VyUkas of the Atharva
Veda. This innovation is due to Kumarila Bhafla (8th cent.
A.D.) and as such the chapter may be assigned to the latter
half of the 9th cent. a.d.

The chapter on Vydkara^ (Grammar), though not a
systematic treatment based on Pai^ni’s Affddhydyi shows that it
is not based on Katantra but on Pai^ni, probably after the
revival of studies in Panini after Bhartrhari (7th cent. a.d.).
This chapter may be assigned to Circa 700-750 a.d.

The GP. and AP. do not treat Mirukta. The NP. gives a
popular statement of that erudite work of Yaska but its imme¬
diate source is the Vaidiki Prakriya of Pacini’s Affddhyayi (the
order of the Sutras being similar to that in Bha^toji
Dik$ita*s Siddhdnta Kaumudi. Its date (though post-Yaska)
cannot be precisely stated. But we are on surer grounds with
regard to chapters on JyoHfa (chs. 54-56). The profuse quota¬
tions from the SOrya-Siddhdnta (6th cent, a.d.) in the chapter
on Capita, those from Varaha-mihira’s Bjrhajjdtaka (6th cent.
a.d.) in the portion of Jdtaka and those from Ndradiya SaridUtd
(4th cent, a.d.) in the Sarhhitd portion of the NP. show that

22

Narada Purd^

the chapters on Jyotifa (Astronomy) cannot be earlier than the
middle of the 7th cent. a.d. The three verses common to
Bhaskaracarya’s (12 cent, a.d) may be probably from a

common source from which NP. borrowed them.

Though other encyclopaedic Pura^s like the GP. and
the AP. treat chandas (metrics) in details, its treatment in the
NP. is succinct and different, but its date is uncertain.

Thus the chapters on the Vedangas are presumably
compiled between the 7th and the 9th cent. a.d.

The third part of the NP. deals with sects like Palupata,
S&kta and Tantrism in general. The Paiupata in the NP. regards
Bindu as a Pa^a (1.63.22 and later), but Madhava in the
SarvadarSana-saAgraha does not mention it to be so in the sections
on NakulliSa-palupata, Saiva and the Pratyabhijfta (smfvsTT)
darianas. The Pa^upata in the NP. may be an old stage of the
dariana discussed in a late (14th cent, a.d.) work like the Sarva-
darfana saAgrahay but that does not help to fix the date, though
8th cent. a.d. proposed by H. P. Sastri is not improbable. But
more interesting and chronologically more helpful is the Radha
cult in chs. 82-90. In the NP. there is a phenomenal exaltation
of an anonymous cowherd woman of the Bh.P. to the position
of the topmost deity of whom great goddesses like Mahalaksmi
and Durga are but part-incarnations {aihSdvat&ras) and whose
Sahasra-ndma eulogy is sung by the great god Mahadeva and
the Tantric procedures of Mantras and Tantras of whose sixteen
incarnations occupy a place of honour in the NP. It must have
taken some 2-3 centuries after the Bh.P. As the Bh.P. is men¬
tioned in the Nandi Sdtra of the Svetambara Jain canon, it must
be located at least in the latter half of the 5th cent. a.d. Thus
the date of the chapters on the Radha cult may be assigned to
the 8th cent. a.d. Hazra, however, assigns the chapters
1.64-68, 82-91 and the chapters on Vratas 1.110-124 as ‘‘late
interpolations” without assigning a probable date or period.
This exaltation of Radha provided a sound backgpround for
Gaudiya Vais^vism for the other circumstantial evidence about
the author of the NP. shows that he belonged to the eastern part
of India — probably the Bengal-Orissa region.

Allied with the Radha cult, we have the Sakti cult under
different names (chs. 85), Yakfi^ mantras (pertaining to an
incarnation of Mah& Sarasvati), mantras pertaining to Bagala

Introduetian

23

and other incarnations of Mah&lak?mi (ch. 86) and the pro¬
cedure about four mantras of Durga (ch. 87), to which maybe
added the Kawua and Sahasra^nibm of goddess Lalita (ch. 89).

It must have been a hey-day of Tantrism as the NP. gives
not merely S^ta and Saiva Tantrism (ch. 91) but the so-
called Bh&gavata Tantra in the NP* includes cults such as
(1) Vai^ijiavism (with special emphasis)and (2) l3^ta (3) iSaiva
(4) Paflcayatana (i.e. a group of Vis^u, Siva, Devi, Ga^e^
and Surya), (5) Riuna group (wherein Hanumdn, the monkey-
lieutenant of Rama, receives much more importance than
both Rama and Laksmaigia) and the Kartavirya mantra and
planet-worship.

As is well-known Tantrism was practised by Hindus,
Buddhists and Jainas and there is much in common in their
Tantric rites. East India—csp>ecially Bengal and Assam—^were the
centres of Tantrism for centuries. But between 8th to 11th cent.
A.D. Tantrism was very popular. We shall not be much wrong
if we assign early part of the 11th century as the time and East
India (especially the Bengal-Orissa area) as the place of
composition of these chapters.

(6) The Mahdpurdsjas

As shown elsewhere (and in the annotations) chs. 92-109
show that the contents of the Purd^ and the technical names
of the sections of the PurS^ in the NP. are different from those in
extant Purd^. The extant Purdifos were practically completed
by the 10th cent. a.d. These chapters from the NP. showing
an earlier version of the puranas must be earlier at least by
half a century or so.

Here ends the 4th Pada and the original NP. In ch. 125
named as Purdifa mahimdy all interlocutors disperse and
w. 25-30 describe when and how the NP. should be recited and the
fruit accruing therefrom. Suta also departs to see Vyasa. Thus
ends the NP. itself.

(7) NP. Part U

In the UttardnUut of the NP., there is no Narada either as a
speaker or a listener. It is Vasis^ha who expounds the greatness
of EkddaSl Vrata to King M^dhata and the story of Rukmahgada
and Mohini covers chs. 1-37. Though this part has no direct
connection with Part I, these dramatis personae are mentioned
as narrators in the Caturvarga-cintdmasfi (1260-1270 a.d.) by

24

Ndfoda Purina

Hemadri, in the Smrti-Candrikd by Deva^abhafta (1200*1225
A.D.), Apariurka (1100-1130 a.d.) quotes two venes from
NP. II on the EkidaH Vrata. The above evidence shows that
even the II part of the NP. was composed before 1100 a.d.*®

It will thus be seen that the NP. I was probably compiled
between 700-1000 a.d. while NP. II was appended by the
11th cent. A.D.

Dr. P. V. Kane*® assigns 700-1000 a.d. while Dr. R. C.
Hazra,*® 875-1000 a.d., as the period of compilation of the NP.

IV. THE VEDAl^GAS IN THE NP. (Ghs. 50-57)

The Vedangas are the ‘limbs’ or accessories of the Veda
which help the proper understanding, recitation and sacrificial
application of the Vedas. They include the following exegetical
sciences : ^ikfa (phonetics), (ritual), (grammar),

Nirukta (etymology), Chandas (metrics) and Jyotifa (astro¬
nomy).®' These are compared to the following limbs of the Veda:
the nose, the hands, the mouth, the ears, the feet and the eyes.

1 .

The traditional list of VedUAgas assigns the first place to
^ikfd or instruction given for the correct pronunciation,
accentuation, etc. of the Vedic text. Its oldest mention is found
in the Taittiriya Upanigad (1.2) and the oldest text dealing with
them are the Pr&tiidkhyas.

The NP. deals with not only the rules of correct pronuncia¬
tions of (Vedic and classical) Sanskrit but also with the science
of music—vocal and instrumental. The importance of this sec¬
tion of the NP. becomes obvious when we find AP. summarising
the Pdniniya ^ikfd practically in Pacini’s words.®®

According toNarada, 5'&ara (accent) is important in
In chanting ^A*, Gdthds and Sdma-maniras, the Svar&ntaxa per-
, taining to RK {Arcika) is one, to Gathas {Gdthika) is two,
while that related to Sama-mantras (Sdmika) is three. The
Areikasvara is used in chanting Kafka^ Taittiriya^ PLgveda and Sdma

48. Kane HD I.ii, p. 753.

49. Ibid. V. u. p. 893.

50. R.a Hasra—PRHRG, pp. 184-185.

51. NP. I. 50.9-12.

52. vide AP. ch. 336.

IntroAution

25

Vtda SaAkitds. The ^gveda may be chanted in Gdthika and
Sdmika Svaras as well.^

In the Vaktm^a (every day speech) the pronunciation is
from (1) the chest (uror), (2) the throat {ka^fha), and the
head {iiras) These three are known as Savanas.

The Svarasy low (nfra), medium {madhya) and high (Ucea)
have their sources from urasy koffha &nd Siras respectively, and
the seven notes {sapta-svaras) in the Sdmaoeda also are produced
from these. The Arcika svaras are classified as Uddttay Anuddtta
and Svarita.^* From physical (pdrthiva) point of view, the saara
is classified as uccay madhyama and saAghdta. Out of seven
Svarasy the third, the first and the sixth {kruffa) are used by
AhvarakaSy the four svaras from second to the fifth by Taittiriyas,
all the seven svaras by S^avedins and the second and the
first svaras by Tandins, l^atapathas and the Vajasaneyins.

Vocal Music

Although one is tempted to compare this section of the
NP. with Narada’s SaAgita Makaranday the latter being later in
date (11th. cent, a.d.) cannot be the source of the NP. The
NP., however, quotes verses from 50.44 ff from an older work
with the words : bhavanti cdtra Slokdh.

The Svara-Mandala

The Svara-mai^4<Aa consists of seven svaraSy three grdmas
(gamut), twentyone Murchanas (melodies) and fortynine
tanas (protracted tunes). The seven svaras^^ are : $adja {Sa),
Rsabha {Rf)y Gandhara (Ga), Madhyama {Ma), Pahcama
(Pa), Dhaivata (Dha) and Nisada (M). They are regarded as
originating from the throat (kanfka), head (AVar), nose
(nasika), chest (uras), conjointly from chest, head and throat,
forehead and the last from all these combined {sarva-sandhija)
respectively. These correspond to theory of a peacock {MayUra)y
a bull (Go), a goat {Aja) a heron (ICraunca)y a cuckoo in spring
{pufporsddhdranakdle kokila)y a horse {Aiva) and an elephant
{Kuiijara). They were first sung by Agni, Brahma, Soma,

53. NP. I. 50. 15-23.

54. Ibid., I. 50.23-26.

55. Ibid.. I. 50.30-109

26

NSrada FurS^a

Vi?]ju, N&rada, and (the last two by) Tumburu respectively.
The Sa^ja pleases gods, J^abha sages, Gandhdra manes {pitrs)^
Madhyama Gandharvas, PaHcama gods, sages and pi^s, MfSda
Yaksas and Dhaivata all living beings (6AS<ar). Strangely enough
castes are associated with these svaras. For example, PaHcamat
Madhyama and ^a^ja are supposed to have been presided over
by Brahmanas. The importance of these svaras (of sOtnan) for
sustenance of all beings is emphasised by Narada.*^*

Grftmas

The three Grdmas are $a^ja, Madhyama and Gandhara
and they are supposed to have been produced respectively by
Bhurloka (the earth), Bhuvar~loka (the firmament) and con¬
jointly from Svarloka and Abhra (heaven and clouds). Grdma-
rdgas are due to the special position of Svaras (NP. I.50.32a-34a.)

Murckands

MUrchands (melodies) are classified as pertaining to
gods, manes {Jntrs) and sages. Those pertaining to gods arc :

1. Nadi, 2. Visala, 3. Sumuktu, 4. Gitra, 5. Gitravatl,
6. Mukha and 7. Bala. Those belonging to arc 1. Apyayini,

2. Vi^vabhrta, 3. Gandra, 4. Hema, 5. Kapardini, 6. Maitri,
and 7. Barhati. The Murchanas of sages are ; 1. Uttara-
mandra in $adja, 2. Abhiruhata in R^abha; 3. ASvakranta in
Gandhara 4. Sauvira in Madhyama, 5. Hrsika in Paficama,
6. Uttara in Dhaivata and 7. Rajani in Nisada.

Gandharvas sing the Murchanas of gods, Yaksas use those
of Pitrs and men, those of sages (NP.1.50.35-41).

It is for proper Vcdic studies that the NP. seems to have
discussed the science of music in Sikfd. Some of the instructions
to students are interesting. Good teeth being essential, he
recommends the twigs of Mango, Bilva^ Apamarga {Achyrantlus
^pera) etc. for brushing the teeth. He advises the use of Tri-
phald ix>wder mixed with salt for good digestions and clear
pronunciation. He advises to inhale (sandal ?) smoke and
take in ghee. The student should recite the first seven Mantras
in Mandra and then in his usual tone.*'

56. SanOm khatu bhOtdm d/uuyanti similuuh svaraihll

—NP. 1. 50.109a.

57. Ibid. I. 50.207ff.

In^oduetUn

27

In spite of this discussion, he confesses that even expert
musicians like him, Tumburu, ViSvavasu and Gandharvas have
a limited knowledge of Sik?i®® and what he stated is only a
pointer {diA-mStra) in the matter.®*

Masical Instrnments

Narada described only two instruments — ViitS (a lute)
and Ve^u (a flute). A Lute is either wooden {D&ravl) or human
iG&travati) and the latter is to be used in singing Samans.®*

Narada gives the correspondence between the notes of
the flute and those of Saman. The Madhyama of a Ve^ (flute)
is the first Svara of Saman. Thus the 2nd, 3rd, 4th, 5th, 6th and
7th svaras of Saman are the Gandhara, Rsabha, i^adja, Dhaivata,
Nisada, and Paficama svaras on the flute*^ respectively.

Unexpectedly here are two verses on chandas. The one
gives the characteristics of Aiyd (a mdtrd-vrtta with 12, 18, 12
and 15 mdtrds per foot) and the rest Vipula (1.50.199-200).

2. Kalpa

This oldest tract of Sutra literature deals with the (Vedic)
ritual and was classihed as i^rauta^ Grhya and Dharma SUtras
according to the subject matter. The Kalpa in the NP. is divided
into (1) Veda^ (2) Sarfihitd, (3) Angirasaf (4) ^dnti and (5)
Nakfatra. The Veda Kalpa deals with performance of rituals with
chanting of mantras from the J^gveda. Sashhitd Kalpa describes the
deities, metres {chandas) and rfis of the mantras; Ahgirasa Kalpa
deals with tlie six specific acts {karmas) pertaining to sorcery
{abhiedra ). ^dnti Kalpa, as the name suggests, describes the rites
to ward off calamities caused by gods {divya), beings on the
earth {bhaundka) and from the sky {dntarikfa). Nakgatra Kalpa
deals with planets and stars (1.51.1-8). The NP. ascribes these
Kalpas for every branch of the Veda though in ancient times
they formed the part of the Caragga VyUhas of the Atharva Veda.

The NP. describes the domestic rites and rituals under
Nakgatra Kalpa whrein we are given the purification of the plot

58. NP. I. 50.206.

59. Ibid., 1. 50.237»

60. The details of recital of Samans given from verse 79 ff. show that
GUrmuAi lute stands for human body or voice.

61. Ibid.. 50.59-60.

28

JfSrada Purd^

of ground, placing of fire upon the altar (Vedi), arrangement
of sacrificial materials, Ga^eia worship, propitiation of planets
and i.e. performance of Srdddha (NP.I.51.9 ff). The

NP. draws heavily from the Yaj. smrti ch. 1 in this chapter.

3. Vydkarana

Vydkarai^a or the science of grammar was developed for
understanding the Veda and the earliest specimens of which
are found in stray observations in the Ara^yakas, the
sfUras (on formation of nouns from roots) and Phif-sutras
(dealing with accents), Panini*s Affddhydyi being the only
representative of such exegetical works. Out of the encyclopaedic
Puranas, AP. gives the most exhaustive treatment of Sk. grammar
in 11 chapters (chs. 349-359). It is an epitome of Kttmdra
vySkarana.** GP. devotes two chapters (chs. 203-204) which
show that Katantra*s grammar was its basis.*^

According to Narada, grammar is the mouth of the Veda
(NP. 1.52-1) and it discusses the following topics ; (1) the
seven case-endings, (2) Declension of nouns (in three genders),
(3) Kdraka (cases), (4) Saiithitds or Sandhis^ (5) taddhita (nominal
formation), (6) compounds (Sam^a), (7) TiA Vibhakti (con¬
jugation of verbs).

NP."s presentation of grammar is popular and not scientific.
He only gives examples and does not bother about Pamni’s
rules.** It is possible that this section was written after Panini was
made popular by Bhartrhari’s Vdkyapadiyat in the 7th cent. a.d.

4. Nindcta

Nirukta gives the etymology of Vedic words. The NP.
considers it to be the ear of the Veda (Srotranga). It classifies
Vedic roots into five categories, viz. those with Var^igama (addi¬
tion of a syllable), varnaoiparyaya (Metathesis), var^a-vikdra
(change in the syllable), Van^-niia (Haplology), Sathyoga
'(joining of letters) and he gives hathsa^ sithha^ gUdhotindj prfodara
and bhramara as the instances of these respectively (NP.I.53.1-5).
As noted above, on p. 21 NP. further points out the difference in the

62. AP — A itudy, pp. 138-146.

63. R. S. Bhattadiaiya — GP — intro., p. 31.

64. NP. 1.53.91-95 Avyayibh&va compounds. But venes 2-24
are a versiBed form of the SQtraa of Pi^ini quoted in Kdndka Pnkaraoa of the
Siddh&nta Kawnudi.

Introduction

29

declension and conjugation of Vedic and classical Sk. as in Painiini’s
Vaidiki Prakriya. The roots arc divided in ten groups (gOEUu) like
hhoddiy adSdi and the groups have 1006, 73, 22, 140, 32, 157, 25,
10, 52, 136, roots respectively. These are again classified accord¬
ing to their padas (e.g. Parasmaipada) and accents (e.g. UdittOy
AnuddttOy Svarita) (NP.53.16-76).

As all words are Siddha (derived), the study of their
original form {PrakrH)y the morphology {Pratyaya)y the augment
{Agama) should be undertaken (NP.1.53.70-86).

As compared with Y^ka’s work, NP. gives only a concise
popular presentation containing a few illustrations. But the
other two encyclopaedic Puranas (AP. & GP.) have not treated
this topic at all.

5. Jyotifa {Astronomy)

Unfortunately no work of Vedic antiquity on Jyotisa
proper has come down to us, except the references in the
Sarhhit&s and Brdhmanas (especially of the Yajurveda).*®

Out of Puranas, AP. (some twenty chapters from 12Iff)
and GP. chapters 58-62 deal with Astronomy. GP. like NP.
states that this science was composed by god Brahma in 4,00,000
verses** — a figure popular with Purana-writers. The treatment
of this science in the NP. is more scientific and exhaustive. This
science has three branches —Ganita (Astronomical calculations),
Jdtaka (Horoscopy) and Sarhhitd (Astrology, omens, etc.).

Ganita deals with (1) arithmetical operations {Parikarma)^
(2) calculation of the motions of planets, (3) place, direction,
times of the grahasy (4) lunar and solar eclipses, (5) the time
of the rising and setting of the sun, (6) the elevation of lunar
cusps and (7) conjunction of planets.*^

The arithmetical operations in the NP. are the same as in
Bhaskaracarya*s LilSvati. This is not to suggest that the NP. is
the borrower even though three verses in the Lildvati (47, 48,
135) are found in the NP. (54.28, 29, 45).

The astronomical portion from the NP. except (4), (5),
(6), and (7) is the same as in the SGrya~Siddhdnta. Though
186 verses of this portion are common to the NP. and the SGtya

65. Vedic Age, BVB. Bombay P. 482.

66. GP. 1.59.1; NP. 1.54.2.

67. NP. I. ch. 54.

30 Ndrada Purd^

SiddhUnta, both the works might be independent borrowers
from a common source.

The Jdtaka portion of the NP. (ch. 55) and Var5ha-
mihira’s Brhajjdtaka are practically identical in contents though
textually the verses cannot be so claimed.

But the Satfihitd portion in the NP. (ch. 56) is a digest of
the Ndrada Sa^hitd and the fact that in the 755 verses of the NP.
we find about 300 quotations from the Ndrada Sarfihitd shows
how the NP. is indebted to the Ndrada Sarhhitdt though the
possibility of a common source cannot be ruled out.*^

6. Chandas {Metrics)

Literature comprising the Vedahga on metrics is meagre.
The AP. gives a detailed summary of the chandas idstra in
chs. 328-335.

As compared with AP. andGP. NP.’s treatment of metrics
in 21 verses is brief {Kihcillak^am ). Naturally, it is merely an
outline of the Vcdic and classical metres, (including the sylla¬
bic {Varna) and the mdtrd varieties. He explains the eight
syllabic feet {ganas) and the variation oilaghu and guru syllables
(short and long), in them. He also explains the Sama (even¬
footed), Ardha-sama and Vifoma types of metres and the 26
classes of chandas depending on the number of syllables from
one to twenty six per pdda (feet) of a regular metre. A metre in
which the pdda exceeds 26 syllables is called a Dandaka having
names like Ganda, Vr?ti, etc. (1.57.1-10).

It is by a variation in the distribution of laghu (short)
and guru (long) syllables that a great variety of new, subordi¬
nate metres takes place (1.57.14-21).

V. THE NARADA PURArjfA AND TANTRISM

«

Tantrism has a special importance in the NP. It devotes
29 chapters (NP.1.63-91) to Tantrism. After hearing the dis¬
course on Mokfadharma in the 2nd pdda of the NP. (I.chs.45-49

68. Dr. K. Damodaran Nambiar has traced all the quotations in the
three branches of Jyotisa to the LUiuati, the SStja Siddhdnta and the Ndrada
AnaAiid) vide PJ. Jan. 1974, pp. 103-112 of his dissertation on the Ndrada
Purdpa.

■ ItUroductuM

31

and 59-62), N&rada asks Sanatkumara about the Bhigavata
Tantra or the Maha Tantra whereby one can realize
Vi^^u (1.63.8-10). Sanatkumara gives a comprehensive dis¬
course which covers Palupata-darlana (1.63), procedure of
initiation (1.64), the PSdukH-mantra and the procedure of its
chanting (1.65), procedure of chanting the G&yatri Mantra and
performance of the Sandhya-prayer and worship of one’s deity
(1.66,67), system of worship and chanting the Mantra of
Ga^eia (1.66), of Maha Vifnu (1.70), of Pifhadivatds and of
Hayagriva (1.72), of Laksmai^a and R^a (1-73) and of
Hanuman (1.74). Hanuman receives more attention than
Rilma, for we are told about his exploits (1.79), the lighting of
lamps before Hanuman (1.75) and the protective hymn (kavaca)
of Hanuman (1.78) and also the mantra^ lamp-lighting and
Kavaca of Kartavirya Aijuna (1.76, 77).

NP. gives also the Tantravidhi in addition to the procedure
regarding mantra-japa of planets (1.69) (such as the Sun, the
Moon, the Mars, the Mercury, the Jupiter and the Venus), of
Nrsiihha (1.71).

The Radh& cult is more enthusiastically propagated, as
in addition to propitiation by Krsna-mantra (1.80,81) and
the RSdhd-krfna-sahasra-ndma narrated by god Siva to Narada
(1.82), we are informed of the mantras of the five Prakrtis — rays
or portions of Radhi (1.83) and the procedure regarding the
mantras &nd yantras of the sixteen incarnations of Radha (1.88).
Allied with it is the Sakti cult under different names like Maha-
kall, Mahalaksmi and Mahasarasvati as can be seen from
procedures about the mantras of Detd (1.85), Yaksini mantras,
Yaksini being an incarnation of the deity of speech (1.85),
mantras regarding goddesses Bagala and others (regarded as
incarnations of Maha-laksmi) (1.86), the procedure about the
four Mantras of Durga (1.87), the Kaoaca and Sahasrandma of
Lalita (1.89). Lastly the eulogy (stotra) and the procedure
about the mantras of god Siva (Maheivara) receives attention
(1.91).

Thus the 3hdgavata Tantra in the NP. includes :

1. Vai^nava (with special emphasis), (2) Sakta; (3)
Saiva, (4) Paftcayatana (Vis^u, Siva, Devi, GaneiSa and

32 Ndrada Puribfa

Surya), (5) Hanumat and other (e.g. KArtavirya mantraf
planet-worship) cults.**

It seems that this part was composed in the hey-day of
Tantrism (700-1000 a.d.) when Hindus, Buddhists and Jainas
enthusiastically followed the Tantra form of worship.’® The
synthetic tendency in Brahmanic Tantras as the inclusion of
these diverse cults under the Bhagavata Tantra shows post-
Sahkara (After 800 a.d.) period of the composition of this
part.

Though NP. glorifies the Bhagavata Tantra as the great
and the best Tantra” leading to attainment (of the realisation)
of Visnu’*, conducive to the accomplishment of people’s desires’*
and ‘revealing all gods’, it is careful to emphasize that the first
priority to one’s duties according to one’s caste and stage of
life {varndirama-dharmay^ be given; ‘one should never neglect
them even mentally’ even after getting initiation {dikfd) -’*

Importance of Mantra

In Tantrism much importance is attached to Mantra or
incantation of a formula sacred to a deity. The NP. regards the
two syllables in mantra as signifying ‘omniscience’ {man) and
protection or liberation from Samsara (tra).'^^ Mantras are
classified as Male, female and neuter according as they are
concluded with the sound hum or phaf (masc) dvifh or svdhd
(Fern.) and namah (neut). The male deities preside over man-

69. NP. 1.92.233-235.

70. Vide Hazra PRHRC, pp. 260-264. He concludes : “Due to the
great spread of the Tantric cult among the Hindus and the Buddhbts, the
Tantric elements made their way into the Purapas in a greater degree as the
interpolations in the works were later."

71. mahd-tantrarh toayd proktam sarva-tantrottamottamam /

—NP. 1.92.2

72. Ibid., I. 63. 112-13.

73. Ibid., I. 91.231.

74. sva~vans&edra-tatparah Ibid., I. €3.113.

iasmil tu dikfiiah ktttydn nitya-naimiUikd-dikamfj

Ibid., 1.63.118

75. nija-vavfiSramaedTin matuud 'pi na langhayet / Ibid., I. 63.114

76. manmam sarva-veditoam trdpaih seahsdryanugrahahl
manandt trdpa-dharmatodn mantram UyabtadhiyaUjj

Ibid. 1.64.3

Introduction

33

tras while Vidyas are presided over by female deities and they
are recommended in six kinds of Karmas. Mantras are classified
as pertaining to fire (Agneya) when they are R-ending or are
used with Orii or Svdha and as pertaining to tlie moon {Saumya)
when associated with Bhrgubija {Sam) and Piyusabija {Varh),
The Agneya mantras are ‘awakened’ when one’s breath flows
through the right nostril (Pifigald) and the Saumya mantras
awakened when the breath flows through the left nostril (/</d)
and all mantras become active when the breath flows through
both (called The Agneya mantras are to be used in

evil or cruel acts and Saumya mantras for mild ones. The mantras
are again classified as Santa (Quiescent), JMna (knowledge-
giving) and Raudra (Terrific). A Santa mantra can be trans¬
formed into Raudra mantra by adding hurii or phap.'^^

As Defective mantras are ineffective in protecting the
Sadhaka and give no Siddhi even if muttered for one crore of
Kalpas (1.64.60) the NP. enumerates the defects olmantras"^^
and explains the meaning of the technical defects as given
below.®®

If a defective mantra is muttered while one is seated on
the Yonimudra.sana (a Siddhasana-\i)/ic posture), it becomes
effective, (vv. 60-62)./

Technical term
for the defective
mantra®®

Chinna
(broken)

Ruddha
(obstructed)
Sakti-hina
(weak)

Characteristics

; A mantra associated or dissociated with
Vahni-bija or conjoined with a vowel
(svara-sahita) at its beginning, middle or
end. It may recur three to five times
(verse 21).

: (.'\ mantra) having two bhumibijas (Z.av'j)
in die beginning, m’iddic or end. (verse. 22).

: A mantra having three Oriikdras and
Varnas (Hum) is ‘Laksmi’. Bereft of
these is Sakti-hina, (v. 23).

77. NP. 1. 64.4-9.

78. Ibid., I. 64.12-13.

79. Ibid., I. 64.14-19, 20-58.

80. Defective Mantras and their characteristics. (NP. 1. 64).

34

Ndrada PurSvia

Procedure Initiations^

(i) Suitability of the Pupil

Before a pupil is initiated into a particular mantra^ the
most popular method to test the suitability of the pupil to
receive that mantra is to draw an esoteric diagram —generally a
square divided into 16 equal squares. The first line of four
squares is to be filled by the first four letters of the alphabet —
a, <J, etc. The fifth letter is to be written in the South-east corner
of the square and in this way all the squares are consecutively
filled by letters of the alphabet in their usual order. The first
letter of the mantra is to be given and the first letter of the name of
the pupil to be initiated in the mantra are located in this square.
The counting of the squares is clockwise. It begins from the
square where the first letter of the pupil’s name stands. If both
the initial letters (of the pupil’s name and of the mantra) come
in the first square of the first row, the mantra is Siddha (com¬
pletely achieved). If the initial letter of the mantra is found
in the squares of the second row (from the row of squares
•containing the first letter of the pupil’s name, the mantra is
Sadhya (worth accomplishing). If the intial letter of the
mantra be in the third row, the mantra is susiddha (already
mastered) but if in the fourth row, the mantra is hostile {ari).
If the initial letters of both the mantra and of the pupil come
in the first, second, third and fourth squares of the first row,
the mantra is regarded as Siddha-Siddka, Siddha-Sadhya^ Siddha-
Susiddha and Siddhari in due order. If they come in the four
squares of the second-row, the mantra is respectively Sddhya-
Siddha Sadhya-Sddhya, Sadhya-Susiddha and Sddhydri. If in the
squares of the third row, the mantra is looked upon as Susiddka-
Siddha, Susiddha-Sadhya, Susiddha-Susiddha and Susiddhdri, res¬
pectively and if they both are in the fourth row, the mantra
is Ari-siddha, Ari-Sadhya, Ari-Susiddha and Ari-ari respectively.

t

Manila Siddhi

The Siddha-Siddha mantras become accomplished and
effective when the prescribed number of their chantings is

81. NP. 1.65.

Introduction

35

duly completed. Twice that number of chantings is required
in the case of Siddka-SSt^ya, SSdhya-Siddhay Sddhya-Susiddhay
Susiddha-Siddha mantras. A Sidhya^Sddhya mantra takes
a long time for mastering while Susiddha-Susiddha becomes
immediately effective. But Ari types of mantras are dangerous.
If Siddhdri and Susiddhdri is chanted, it destroys the chanter’s
household; Sddhydri mantra destroys his relatives; .. t-Siddhay
his sons; Ari-SddhyUy his daughter; Ari^Susiddha, his wife and
Ari-Ariy the chanter himself.*®

Deity-wise classification

Mantras are also classified according to deities, viz :
(1) Rama-mantras (2) Krsna-mantras (3) Radha-mantras
(4) §akta*mantras (5) Surya-mantras (6) Ganesa mantras
(7) Siva mantras. Out of these, Vaisnava mantras are the excel-
lentmost {Sarvottamottamdh). Out of thtmy the Rama-mantras*®
arc crorefold greater in efficacy (koti-kopi-gunadhikdh). Out of
Rama-mantras that of six-letters {fadaksara) is of the greatest
efficacy.®*

(ii) Procedure of Initiation

The initiation of the mantra (mantra-diksd) is as per
following procedure :

1. The pupil to pay obeisance to the guru*s (spiritual
teacher’s) wooden sandals (padukds) and having worshipped him
with cloth, ornaments, etc., to request him to initiate him in the
mantra.

2. After entering the sacrificial place {yajha-mai}dala)
the guru utters Astra mantras to drive out all evils and prepares a
mystical diagram {mandala) called Sarvatobhadra. Having wor¬
shipped the fire-god along with ten kalds (digits), he places a
pot before him and performs a sacrifice to the twelve kalds of
the sun-god. He chants the main mantra of viloma-mdtrkds and
filling the pot with pure water worships the sixteen digits of the
moon-god in the pot. Covering the f>ot with two garments, he
puts in it herbs, nine jewels and tender sprouts of Panasa

82. NP. I. 65.12-16.

83. Ibid. I. 91.233-234.

84. Ibid. I. 73.2.

36

Ndrada Pur&fta

(Jackfruit-tree), Amra{Mango), ASvattha (pippala), Vapa (banyan)
and Bakula {Mimusops elengi) and thus worships the deity to be
propitiated {ifpa-devatS) . The guru seats the pupil on the sacred
altar, sprinkles water over him, places the sprouts on the pupil’s
head. Chanting one hundred and eight thnes the Mula mantra
in his mind, the guru sprinkles water over him. The pupil per¬
forms acamana (sipping of water), puts on new clothes, bows
to his guru, sits in front of him. The guru places his right hand
on the pupil’s head and repeats the mantra eight times in the
ear of the pupil. The pupil bows down to the guru and the guru
blesses him with all the desirable objects (health, wealth, fame,
etc.). After paying respects and dakfiffd (religious gift) to his
guru, the pupil returns home and worships his deity in the
‘Pancayatana’ set-up (In this set-up the main deity, say Visnu,
is in the middle and the remaining four gods like the sun-god,
Devi, Gane^a, Siva®® are around him.

Togic significance of the mula vidya :®®

This knowledge of the Supreme {Alulavidya) is practised
by ‘waking up’ the Kundalini and leading her through Su?umnd
nadi upto the Sahasrdra kamala in the crown of the head where
Kundalini is to be submerged {sam-magni-krtya) in the reservoir
of nectar thereof,®^ In directing how the kundalini is to be taken
from one cakra {nerve-plexus ?) to another, NP. describes each
cakra or Lotus with its petals and the bijas on them, the deity
presiding over the particular cakra and what amounts to Japa
is to be dedicated to that deity. For example, the first Cakra is
a lotus of four petals with four bijas^ viz. va, Sa, ?a, and sa. Its
presiding deity is GaneiSa with paSa (a noose), afikuSa (a goad),
Sudhd pdtra (a vessel of nectar) and modaka (sweetmeat of a
particular type) in his hand. A japa for 600 times is prescribed
for this deity. The cakras are (1) Muladhdra, {2) Svddhifphdna^
(3) ManipUra (4) Andhata (5) Viiuddha, (6) Ajhd and the
description in the NP. tallies with those given in texts on Yoga.
After concentrating on the supreihe Soul there, the Kunfalini
should be brought back to its original place at Muladhdra Cakra.

85. NP. I. 65.19-47.

86. Ibid., I. Cj.67 If.

87. Ibid., I. 65.72.

Introduction

37

Every person breathes 21600 times per day. Basing the
Mantra-chanting on one’s breathing is called Ajapd-Gdyatri or
Hardsa-Gdyatri and the pupil should determine to perform it.

WORSHIP

In describing the ideal, pure life of such an initiated
pupil, the NP. chalks out a programme or a time-table from
getting up at dawn*®, during the course of which worship of the
deity occupies an important place. The deity may be repre¬
sented by a TantrUf a Salagpraraa, a jewel, an image of gold,
silver, etc. or a Banalihga. As a Tantra has special place in
Tantrism, a few words about it are necessary.

YANTRA

A Tantra is a geometrical diagram engraved on a hard
medium like a stone or a metal or painted on a paper with
mantrabijas inscribed therein. “It is a development or product
of mantra and the deity implied in the mantra. The deity
worshipped on a Yantra becomes immediately propitious.”®*
A Tantra may resemble a maniala as an outward figure,
but a mandala can be employed in the worship of any deity,
while a yantra is specifically meant for a particular deity for a
special purpose.

The NP. describes the preparation and the efficacy of
some yantras such as :

1. Trailokya-mohanayantra is to be inscribed on a white
Bhurja patra (a leaf of the birch tree). If duly wor¬
shipped, it helps one accomplish one’s desired objects.*®

2. ^^Ndrasirhha~yantra is to be inscribed on a metal (gold
or copper) — gives success, influence and protection.

3. ^^Sarva-vaiadkarayantra (giving ability to control all).

4. *®Kalantaka (destroyer or preventer of death) to be
inscribed on a BhUrja leaf.

88. NP. I. 66.

89. Tantram mantra-mqyam proktam devoid mantra-rupioi

Yantre ca pujitd devt sahasaiva prasUtaliH — Kuldmava Tantra VI. 83.

90. NP. I. 71.86-89.

91. Ibid. 71.91-96.

92. Ibid. 71.96.98.

93. Ibid. 71.98-99.

38

Ndrada Purdna

5. **Tantra-rdja (the king of Yantras).

6. *^Hanumadycmtra is to be drawn on a leaf of a palm
or a birch tree.

WORSHIP

As idol-worship was in vogue before the time of Panini®*
and the Grhyasutras®’, its discussion in the NP. is natural.
According to it, worship confers accomplishment of the desires
of the worshipper {Ssdhakd^ bhiffa-siddhidlP^). The NP. classifies
worship as follows :

1. Aturi : Performed by a sick person. He should look
concentratedly at the idol (of the sun) and offer
flowers while muttering the prescribed mantras.

2. Sautiki : During the period of mourning or delivery
of a near relative woman, only mental worship during
this period of impurity is prescribed.

3. Trdsi : While under intimidating circumstances or
duress, the devotee is to offer worship with whatever
material is available.

4. Sddhanabhdvini : If material of worship is not avail¬
able even leaves or fruits will do. Nay even mental
worship is advised.

5. Durbodhi : Worship by the ignorant, the aged and
by women.®®

The NP. recommends the Paflcayatana system of worship
in which the group of deities, viz. Visnu, l§iva, Devi, Gancsa
and the sun-god are to be worshipped together, the main deity
to be worshipped occupies the central position and the remain¬
ing four surround that deity.This obviously points out
to post-Sahkara (800 a.d. ) period.

In different regions in India different methods of worship
and articles for it are found, and they have a sanction both

, 94. NP. 73.35-38.

95. Ibid. 74.62.70, 74.172-176.

96. Panini IV. 1.54.

97. For example, Apastamba XX. 1-3.

98. Nr. 1.67.1.

99. Ibid., I. 67.124-140.

100. Ibid., I. 6''‘.43-47.

Introduction

39

tjcxtual and that of custom. Special instructions in the NP.
regarding worship are noted :

1. A disfigured (crooked, burnt, distorted, etc.) idol
should not be worshipped.'**^

2. Simultaneous worship of two conch-shells, two cakra-
iildSy two idols of the Ganesa or of the sun-god and
of three idols of Sakti in a house is not advisable.'®*

3. According to NP. Arghya is a mixture of flowers,
unbroken rice-grains {Akfata)^ barley, ends of
Kuia grass, sesame, mustard, sandal paste and
DUrvadcUa (young and tender leaves of grass), while
Acamaniya is water mixed with Japapuspa, Kahkola
and cloves (lavanga).

4. Vessels of conch-shells are prohibited for the worship
of the sun-god and Siva.'®**

5. Red clothes are to be offered to Sakti, the sungod,
and Ganesa, yellow to Visnu and white to Siva.'®*

The deities and the special flowers to be offered to them
are also mentioned in the NP., but being of little interest it is
passed over.

The details of the worship of a deity right from the
drawing of a maiiiala upto its end when the Tirtha is to
be sipped and the Naivedya to be partaken of is given in NP.
1.67 (for which vide the translation and annotations of that
chapter).

Special Tantric Procedures :

The NP. belonged to the age when Tantrism (Hindu, Jain,
Buddhist) was popular and widely practised. The very fact
that the NP. devotes 29 chapters to Tantrism and prescribes
both right and even abominable ‘left’ practices {Vdmdcdra)
gives credence to the theory that the author of the NP. belonged
to East India as the eastern states like Assam, Bengal and
Orissa were noted for such practices since olden times.
The NP. records the following types of Tantric Sat~karmas :

101. NP. 1.67.33.

102. Ibid. 67.120-121.

103. Ibid. 67.27-29.

104. Ibid. 67.56.

40 N&rada Pur^

1. Pauffika (bringing peace and prosperity or
propitiatory).

2. Vaiya (Helpful in controlling others).

3. Stambhana (Paralysing the other party).

4. Vidvefa (creating animosity).

5. Uccdfana (expulsion, extirpation).

6. Mdra^a (Annihilation, killing).

Durgd confers these powers if she is propitiated in the
prescribed way (1.87.22-30). A number of Mantras (of
various deities) have this efficacy. It may appear strange,
but even an auspicious deity like Hanuman is credited to give
these evil powers, if propitiated in the special Tantric proce¬
dure (1.73.40-45). The Kartavirya Mantra was supposed to
endow the initiated with the above-mentioned powers
(1.76.30-34).

1. Pauftika : There are auspicious practices like chanting
of Santi Mantras, worship of deities, performance of a homa,
taking of medicines. A number of mantras with the technique of
its Japa, komay worship, etc. are given in this section, in connec¬
tion with the propitiation of various deities e.g. for god Ganesa
(ch. 68) planets including the sun-god (ch. 69) etc. Muttering
of mantras while preparing medicines had magic effects) such as
a barren woman giving birth to a son. (ch. 68.81-84). The
mantras of the deities had a healing effect; for example repeti¬
tion of the Laksmana mantra a hundred thousand times heals the
patient from veneral diseases (ch. 73.158-160). The chanting of
Hanuman mantra 900 times at night for ten days and perform¬
ance of Homa has the efficacy of curing the trouble of goblins,
planetary troubles and diseases (1.74.17-19).

2. Vd^ya or Vaiikarana (Bringing under control).
Flowers seem to be an important factor in charming others and
influencing them. If Laksmana mantra is chanted one hundred
thousand times followed by a homa with ten thousand lotuses,
it enables a man to marry a girl of his liking (NP. 1.73.166-67).
If one offers different types of lotuses to god GaneSa, one is
able to influence royal personages like the king or the queen
(NP. 1.68.37). If one thousand Kumuda (night blossoming
lotuses) are offered as Homa while muttering the Vi§nu mantra.

Introduction

41

all kings come under one’s control (70.200). While chanting
Nrsiriiha, the sacrificer can control the whole world.^®*

3. Stambhana (the magical power of stupefying or para¬
lysing). If while muttering the Nrsiihha Mantra^ flowers of the
Madhuka {Bassia Latifolia) tree and pieces of DhStri {emblica
officinalix) are offered, one attains the power of stupefying
others.*®’ Even a minor deity like MatahgeiSvari if propitiated
with a Homa of a mixture of salt and turmeric powder, can
grant this magical power.*®’

4. Vidvesa (creating discord)

For attaining this power the procedure is a bit elaborate.
For example, for attaining this power from the gracious good
Hanuman, one should draw a Tantra on the hide of a donkey
and chanting the mantra of Hanuman, one should perform a
homa with Hayamara (Nerium tinctorium) flowers.*®®

5. Uccdpana (Extirpation)

In order to extirpate terrible goblins and spirits causing
epilepsy {apasmdra)^ one should mutter the Jvdld-mdlini-
mantra one hundred thousand times and worship Nfhari with
the performance of a Homa with cow’s ghee.*®® If the deity
Hanuman is to be propitiated for this purpose, one hundred
thousand chantings of the deity’s mantra and ten thousand
Ahutis of sesame in fire are recommended. Thereby the haunt¬
ing devil yells loudly and frees the haunted person.**® If the
deity is lord Ktsna, the mantra describing Hari attacking the
hostile forces with fiery arrows, is to be chanted one thousand
times every day, for the period of a week. When the total of
seven thousand chantings is completed, the enemy is extirpated
in a week.***

6. Mdrana (Total annihilation)

A number of mantras of various deities is credited to have
this power. Even the mantra of a king Arjuna Kartavirya,
if chanted and a Homa with mustard, garlic. Arista {Sapindus

105. NP. 1. 71.83.

106. Ibid. I. 71.84.

107. Ibid. 1.87.153.

108. Ibid. I. 73.42, 74..55,

109. Ibid. 71.100-106.

110. Ibid. 75.98-104.

HI. Ibid. 80.274-276.

42

N&rada Pur&na

emarginattts) and cotton is performed gives such a power.'^^
Durga, if propitiated by ‘left-hand practices’ (Vamacara)
confers this power.^i®

Blach magic and left hand practices

These records in the NP. show that the author must be
hailing from East India as the states of Assam and Bengal were
the strongholds of these immoral and obscene rites practised
by the Hindus and the Buddhists. It may be the ‘twilight
speech’ {Sandhyd Bhd?a) of the Siddhas of ancient times who
camouflaged their spiritual experience and procedures by
using terms with apparent un-gentlemanly significance. But
if that be not the case in the NP. some of the specimens quoted
in the footnote^^* are not complimentary to the then standard
of morality.

VI. RELIGIOUS SECTS IN THE NARADA PUR ANA

After the discussion of Tantrism in the NP. and on its back¬
ground, some important religious sects may briefly be noted.

ri2r~NP.~Lryoo-31.

113. Ibid., I. 87.25-30.

114. I refer here only to one chapter pertaining to goddess R'sli :

If one wants the power of speech he should gaze at the female organ

and chant KSllmantra for 10,000 times (20). If he performs the jnfia at
midnight in a cemetary, in a naked condition, letting down his (matted hair),
he attains all Siddhis or (Supernormal powers) (21). If he sits naked on the
chest of a dead body in a cemetary and while chanting the Ki'ili mantra, wor¬
ships the goddess with one thousand Arka (calotropLs Gigantea) flowers
sprinkled with his own semen, the person becomes a king ere long (22-23).
If one concentrates his attention on the female organ in the monthly course
and mutters the Kali mantra awhile, he certainly becomes a fascinating poet
(24). If he meditates upon Mahakali fighting with Mahfikala, while he
himself is having sexual intercourse, and performs even one thousand chant-
ings of the Kali mantra he becomes just like another god !§ahkara (25-2G).

The whole seetion is abominable. l,et me conclude with one instance
of the practice of offeriiig ball to the goddess which is supposed to give super¬
natural power.

The aspirant is to sit on a coipsc (at night) on the 8th or 14th ofthc dark
half of the month. It may be in a cemetary, or a temple but a lonely place.
While looking, touching or ‘going’ (cohabiting) a woman, he should offer
as ball a person killed in a battle or a babe of six months only. (70-72).

The use of wine, fish and flesh in worshipping female deities was quite-
common (1.90.2’).

Introduction

43

The P&hca-r&tras and Vaifnaoism

The aversion of the writers on Dharma Sastra against
this originally non-Vedic sect and its final acceptance and
amalgamation into Vai§navism cannot be discussed here for
want of space. But since the 3rd cent. a.d. (the approximate
date of the Vi^nu Pnrdna)^ Puranas accepted Pancaratra as
their own and all Vaisnava Puranas including the Bhagavata
have accepted it. The elaborate form of the Pancaratra
worship and the Tan trie procedures have been prescribed by
the NP. for the propitiation of all deities, irrespective of their
being Vaisnavites, though NP. shows them to be born of Vi?nu
— Kr§na or Radha.

Vai^navism

The NP. being a Vaisnavite Purana, identifies Maha-
Visnu with the Para Brahman. He is the God of gods, the
Adi-deva (the first God), the l§abda-brahman and of the form of
spiritual sound {nada-rupa) and consciousness {CidrUpa).^^^
He is imperishable (akfara), infinite (ananta), the Lord of
the Universe {ViiveSvara) and the Veda incarnate.Gods
Brahma, Visnu and Siva are the manifestations of Maha-Visnu
for the creation, protection and dissolution of the universe.

The NP. knows the usual ten incarnations of Visnu.^^’»
but deals with only three, viz. Nrsirhha,*^®Rama’'® and Krsna,^^®
though strangely enough that is in the context of Tantrism
and, curiously Hanuman is given more importances-^ than
Rama and the anonymous cowherdess of the Bh.P. is assigned
the position of a Supreme goddess.s*^ This development of the
Riidha-cult shows the comparatively recent date of this section.

Just as God Maha-Visnu manifests himself in the Trinity

115. NP. I.; 63.7; 33.154.

116. Ibid., I. 25.64; 31.62; 13,153154.

117. Ibid., I. 3.3-5; 31.62-71,

117a. Vide the Daidvatdr&khya Vrata (Ibich, I. 119.14-19).

118. Ibid,, 1.71.

119. Ibid., 1.73.

120. Ibid., 1.80. Rama with his three brothers is a four-fold incarnation.
N.P. I. 79. 1.

121. Ibid., 1.74, 75, 78, 79.

122. Ib'd., i.ehs. 82 ff.

44

N&rada PurSm

of Brahma, Visnu (a lesser deity than Maha-Vi?nu) and Siva
Krsna — an incarnation of Maha-Visnu is credited with
creating Narayana from the left side of his body, Brahma from
his navel and Siva being his (left) half and these three gods are
appointed by Krsna with the functions of creation, protection
and destruction of the Universe — functions assigned to the
Trinity of gods in the Mbh. and other Puranas.

The special feature of the NP. is the application of
Tantrika rites to incarnations of Visnu such as Nrsirhha, Rama
and Krsna and the Super-goddess treatment given to Radha
(as the highest deity in the Tantra form of worship, with other
deities like Maha-laksmi, Durga holding a secondary place),
even though Mahalaksmi was born from R'ldha and Durga from
Krsna (NP. I 83. 13-29). The Supreme importance of the Ekadasi
Vrata and the influence of Paficaratra school are undeniable.

Saivism

The NP. though a Vaisnava purana, regards Siva as
Visnu’s alter-ego who fulfils the desires of all.^^® Visnu does
not spare even goddess Parvati for talking lightly of Siva.'**
King Bhagiratha propitiated god Siva’*® and secured the des¬
cent of the Ganga. The NP. describes the Tandava dance of
Siva before Jaimini.'*® The glory of the worship of Sivalinga
(NP. 1.79) and the ascription of many holy places to Siva
(NP.II. 74) shows the great regards paid to that deity. Out of the
family of Siva, Ganesa has a special place in the Tanti'a form
of worship, with special Mantras and Gane.sa Giiyatri, etc. He is
the chief of Ganas, remover of obstacles, brilliant as the rising sun,
is the creator and destroyer of the universe. In addition to his usual
description of elephant-hcadedness, etc., he is regarded as a
Dvija. An elaborate worship Japa, etc. in the Tantric way is
detailed in NP. I. 68.

Pdiupata

The NP. though Vai§navite, gives a more detailed treat¬
ment *to the Paiupata darSana than do the so-called Saivite

np ! 'iA67n^n.

124. Ibid., I. 79.217-226.

125. Ibid., I. 16.78-103.

126. Ibid., I. 74.

Introduetim

45

Puranas. It insists on the observance of the VamdSrama-dharmat
• * *

Yoga and Bhakti.

According to the NP. (I.63.13--124) the PaSupata school
regards PaSupcUi (Lord Siva), Po/u (an animal i.c. the jiva)
and PiSa (bondage) as three fundamentals. Pati i.e. Lord
Siva is all in all about the universe and he grants salvation
despite the karmas of the Paiu, PaSus are classified into three :
Kala (tainted with mala or ignorance), Talapdkala (possessing
mala and karmans), and Sakala (affected by mafa, m&yd and
Karma) —the last suffers from transmigration in Samsara.
Unlike later Saivism, NP. holds that there are five Pasas each
resulting from mala (ignorance), Karman^ Mayd (delusion),
tirodhdna-Sakti (obscuring power) and Bindu (the last being
the special pdla in the NP.). All these pasas can obscure the
powers of the pa^u, viz. the powers of vision, knowledge, action
and bindu-Sakti — the power of attaining Moksa. The
Supreme soul {Paramdtman) is constituted of Sat (being, exist¬
ence), cit (consciousness) and Ananda (spiritual bliss). It is
the Saiva Tcjas endowed with powers of knowledge and action.

When the Bindu-pdia is reinforced with Ci/, it becomes
endowed with Jndna-Kriyd~l§akti. Though the NP. enumerates
many Tattvas (principles) like Siva, §akti, Vidya, (knowledge),
Kala (Time), there is only one Tattva called iSiva {^ivdkhya)
which possesses all Potencies {l^aktis). He blesses his devotees
with the same form as himself {Siva-Sdmdnya-rupa) endowed
with bliss and salvation, .^iva is the Kartd, Maya, the Upadana
(material cause) and his saktis, Karana (the Instrumental cause).
Kald^ Kala niyali Vidya^ rdga, Prakrti and Gunas are the Products
of Maya wherewith the universe is created.

The NP. advises all to cut asunder the Pasas by following
VarnaSramadharma and practice of Yoga and Bhakti, by getting
oneself initiated in Pasupata Tantra.

3 ^dktism ,

According to the NP. Radha is the chief deity —
^akli — in Saktism. She is ever associated with Lord Krsna.
Maha-Laksmi, Mahasarasvati, Durga, Savitri, Devi, etc. are
her part incarnations {aThidvatdrasY^'^ or aspects of Radha.
Radha was born from Kfsna’s person and lives resplendently

127. NP. I.-83.10-32.

46

Narada Puram

in the Goloka, Radha is the Primordiai Nature] (M5/a Prakrti),
the goddess of all gods and is known as the Ilusive Power of
Visnu {Vi?numd,yd)^ Krsna-maya, the mother of god Brahma
(Vairdja-janani). Although she has thirtytwo attendants, her two
friends Gandravati and Lalita are chief and are the heads of
two groups of goddcsses.^^

Mahdlaksmi and iSri

Goddess Mahalaksmi was born from the left side of Radha.
She is fair in complexion, bedecked in jewels and seated in a
lotus.Mahalaksmi assumed the form of Sri in a previous
Kalpa to destroy demons like Mahisa. She dwells in the Ara-
vinda forest. She is the goddess of wealth and is represented as
seated in a lotus, being sprinkled by four elephants with nectar.
She wears a silk Sari and a crown and her hands represent the
Vara (gifting a boon) and Abhaya (protection from fear)
mudrds and holds a garland and a lotus in the other two hands.’®®

Though Mahalaksmi is herself an incarnation, her incar¬
nations are the thrce-eycd goddesses Tripura (NP. 1. 86.3,
16-17) Annapurnesi (I. 86.63-69) and the formidable goddess
Bagalamukhi (I. 86.82-88). Bagala is represented to be of
golden complexion, wielding in her arms a thunder-bolt, a
noose {pd§a), a hammer {mudgara) and wearing a moon on her
forehead. These incarnations show influence of or synthesis
with Saivism.

Durgd

This most important Saivite (and Sakta) goddess with
a crescent moon on the forehead and one thousand hands
was (according to the NP.) born from Krsna’s person and was
given to Siva in marriage (1. 83.17-19, 27-29). Creating a special
region {Devi4oka) for herself, she continues to perform penance
and has three incarnations per day and is the main cause of
creatiqn (I. 83.70-78).

Durga has taken the following incarnations :

(1) Chinnamasta-Ramd — a terrific deity with broken head,
disheveled hair and drinking her own blood (I. 87.1-8).

128. NP. 1. 83.44-47; 88.7-15.

129. Ibid., I. 83.50-53.

130. Ibid., I. 58-60.

Introduction

47

(2) Tripura-bhairaoi — A thrce-eyed goddess wearing a red
garment and a garland of skulls; with two hands she expresses
boon-giving (Vara) and protective {Ahhaya) mudr&s and has a
rosary of beads and Vidy& in the other two hands. She has the
refulgence of a thousand suns (I. 87.41-62).

(3) Matahgi — This hideous goddess is black, and has
profuse hair with a crescent-moon on the forehead. She is
bedecked with ornaments of conch-shells and represented to be
intoxicated and playing on a lute (I. 87.100-130).

(4) Dhumavati — A wicked fierce widow like deity with
lean body, long breasts, scattered hair, broken teeth and pale
complexion. She is ever hungry and thirsty but is seated in a
chariot with a heron on her flag. She destroys enemies
(1.87.156-160).

The Sakta influence on the Krsna-born Durga is obvious.
But it is Radha and not Durga who is the main deity of Saktism
in the NP.

Sarasvati

Another important Krsna-born deity is Sarasvati. She
is born from Krsna’s mouth. She is white in complexion, with
a face like the full-moon, holding a lute and a book in her
hands and is seated on a white swan. Krsna sent this goddess
of speech to Vaikuntha for the company of Ldesmi-Marayana
(I. 83.30-31, 96-97).

The incarnations of Sarasvati are three :—

(1) Mahasarasvati — In appearance she is like Sarasvati.
She lived in the Himalayas for killing demons Sumbha and
Nisumbha. After accomplishing her task she entered the
Manasa lake (I. 84.78-84).

(2) Kalika — NP. regards Kalika as Sarasvati’s incarna¬
tion. She is dark in colour and wields a sword and a skull in
two hands and while the other two express Vara (Boon-giving)
and Abhaya (Protection) (NP. 1.85 1-7).

(3) Tara — A three-eyed deity, blue in complexion, with
a crescent moon on her forehead but is seated on a dead body
(I. 85.35-41).

Sdvitri : According to the NP., this goddess was born along
with Brahma from Krsna’s umbilical region. She is bright as a

48

N&rada Purdi^a

thousand suns and the Vedas are born from her (Brakma-Tont).
She has three incarnations in three parts of the day — at dawn,
noon and the dusk (as described in the Sandhya-PTaycrs of
three times) and is thus associated with Brahma, Rudra and
Visnu (I. 83.20-22; 109-117 and also vide I. 27.44-58).

Devi

TheNP. calls her the mother of the \xmvcrst{Jagadambika)y
the greatest Sakti of Siva, creator of the whole universe. With a
smile eternally playing on her countenance, this three-eyed god¬
dess, lustrous like the rising sun, wears the Moon on her fore¬
head. She wields a noose {PdSa) and a goad (ankuSa) in her
two hands and expresses Vara and Abhaya with the other two
(I. 84.1-17).

VII. RELIGION AND PHILOSOPHY IN THE NARADA

PURANA

A good deal of ground concerning religion and philosophy
in the NP. has been covered in the previous two sections. Only
a few remaining points will be briefly noted :

VarnaSramadharma

The NP. is a staunch supporter of VarnaSrama dharma. En¬
dorsing the social application of the concept of the Cosmic Man
in the Purusa Sukta (RV.X.90) and the insistence on the main¬
tenance of that order in the Mbh.^®^, the NP. repeats the duties
of Varnas (castes) and Jfiramay (stages in life) in 1.14, I. (chapters
24-30 also 31-32 and 43). Though the NP. waxes so eloquent on
the importance of Tantrism in twentynine chapters (1.63-91),
it warns that even after getting initiated, one should never even
mentally transgress one’s VarnaframadharmaM' I’he social dis¬
integration described in the ‘predictions’ about the Kali age was a
historical reality to Purana writers. Hence, all Puranas insisted
on the observance of the Varmiramadhanna.

The NP. is, however, aware of the classless stage of socictv

in ancient times. It quotes Mbh. ^anti 188.10-20 as the ralionale

”131. Mbh. Santi. 57.15.

132. NP. I. 63.114.

133. R. C. Hazra —PRHRC pp. 193-227.

IntroducHon

49

of the division of society into Varnas as being due to the moral
deterioration of the people.*** It, however, assures that by
observing one’s prescribed duties one becomes a Muni^^^ (sage)
and by neglecting them he should be known as a heretic
(Pasanda).*** These duties need not be elaborated here as the
AeSradharma is detailed in Smftis, Mbh. ^Snti. chs. 189, 192 and
193 and are repeated many times in the NP. (1.14, I.chs. 24-30,-
31, 32, 43).

Cosmogony :

In cosmogony the NP. follows the Sahkhya Vedanta
theories as given in the Mbh. Smti. chapters 182-184. (vide sarga
above).

About other points :

The existence and eternal nature of the Jiva**^ is stated
in the NP. in the words of the Mbh. ^Snti. 187.1-31. It is by the
practice of Yoga that one realizes the nature of the soul, its dis¬
tinctness from the body, its transmigration due to his Karmas,
its non-relation to pleasure and pain.*** The teaching of
Mok^adharma, viz., the soul’s difference from the eleven sense-
organs (5 organs of actions and 5 cognitive senses-j-l mind),
its unrelatedness to actions {Karmas) whether Sattvic, Rajasic
or Tamasic, the necessity of controlling sense organs and per¬
formance of acts disinterestedly {nifkSmakarma)^^^ is the same
(even textually) as that in the Mbh. Sdnti. 219.2-28, 44-52.

Yoga {NP. I. 33)

According to the NP., Yoga is of two types — Karma
Yoga and Jftana Yoga. A follower of the Karma Yoga worships
god Vifnu, observes Vratas and listens to Puranas. Observance of
the five Tamos like non-violence, truth, kindness and renuncia¬
tion of jealousy are common to both the Yogas.**® By both the

134. NP. I. 43..56-63.

135. Ibid., 1.24.30.

136. Ibid., I. Chs. 14, 24-30.

137. Ibid., I. 43.18-49.

138. Ibid., I. 45.78-84.

139. Ibid., I. 45.50-87.

140. Ibid.. I. 33.31-36.

50

Ndrada PurH^a

Yogas, one can realize the identity of the Para and Apara At¬
mans.*" It is the Maya which creates diversity in the nature
of the soul. An aspirant after Mokfa should destroy the delusion
by means of Yoga.**®

The NP. discusses the eight steps of Yoga (the osfMga
Yoga). The NP. follows Patafijali in the treatment of Yoga,
though there are minor differences such as addition of Akrodha
and AnasUyd (Absence of anger and jealousy) in Yama (the
1st. TogdAga) and //iarf^{^'ana(specifically ofVi?nu and not Patafi-
jali*s vague (livara-pranidhdna) and Sandhyopdsand in the Niya-
mar,*** (The 2nd aAga of Yoga). It appears that the 30 Asanas
(physical postures) recommended in the NP. 33.12-15 were
popular at the time and region of the author of the NP.

According to the NP., breath-control (Prd^dydma) maybe
sa-hlja or nir-bija (i.e. accompanied or non-accompanied with
the mental pronunciation or muttering of the mantra). If so
accompanied it is sa-garbha and more effective.*** Dhydna
(meditation) is perfect concentration on God or chanting
Pranava (OM) while meditating on Narayana, as the Pranava is
the combination of the Trinity of gods, viz., Brahma, Visnu
and Rudra — nay, as a matter of fact of the BroAman**® itself.
Due to contemplation, the Yogi acquires vicara^ vitarka and
viveka and gradually attains Nirvd^a^**

The whole course of Yoga is again succinctly retold later
in the dialogue of KeSidhvaja and Khandikya in NP.I.47. It
shows that it is the Vaisnavite Yoga with Vedantic basis.
Bhakti Toga

The NP. is eloquent in describing the efficacy and great¬
ness of Bhakti. It is the prime cause and life-giving force of all
Siddhis(^'P. I.4.3-4)—a veritable wish-yielding cow (Kdmadhmu).
The Pardbhakti destroys all sins like a conflagration burning
down the forest of sins. A devotee of Visnu attains success in
life here and liberation from Saihsara hereafter (NP. I. 1.78-79)—

141. NP. I. 33.57.

142. Ibid., I. 33.37-72.

143. Ibid.. I. 33.87.

144. Ibid. I. 33.119.

145. Ibid. I. 33.153-160.

146. Ibid. I. 44.83-105.

(A quotation from Mbh. ^anti. 195.1-22)

Introduction

51

even the worship of Vi? 9 u*s devotees leads to the region of
Vij^u and he who repeats the name of Vi§nu is honoured by gods
(NP. I. 3.53-56). Such Bhakti is achieved through association
with god’s devotees if one has the good luck or merits to his
credit (NP. I. 3.53-56).

The NP. classifies Bhakti on the basis of viz., Sattvaj
Rajas and TamaSt ^ follows :

1. Tdmasi^bhakti of a low {adhamd) nature : By this Visnu
is worshipped in order to destroy others.

2. Tdmasi-bhakti of a middle {Madhyamd) type : Dis¬
honest worship of Narayana like the love of a lewd
woman {svairini) to her husband.

3. Tdmasi-bhakti of the excellent {Uttamd) type : A
comp>etitive type of Bhaktij when a person jealously
competes with others in performance of Bhakti.

4. Rdjasi Bhakti —^The lowest type {adhamd) : Worship of
Hari for getting wealth, grains, prosperity.

5. Rdjasi Bhakti of the middle {madhyamd) : Worship of
Visnu for gaining fame and popularity.

6. Rdjasi Bhakti of the best type : Worship of Hari for
securing salokatd mukti (residence in Hari’s region).

7. Sdttviki Bhakti — The lowest type : Worship of Hari
for destruction of one’s sins.

8. Sdttviki Bhakti — The middle type : Service to Hari as
per his will.

9. Sdttviki Bhakti — Uttama : Voluntary service {Ddsya
Bhakti) to Visnu to please him.

10. Uttamottamd : The most excellent: the Devotee realises
himself to be Vi$nu and the universe is within him.**’

In the next chapter (NP. 1.16) the NP. gives another
threefold classification depending on the states of the mind.

1. ^raddhd-Bhakti — the devotee realises that the Universe
(including himself) is Visnu. Visi^iu is the cause of everything.
He is to be worshipped as per prescribed rules.

2. Samatd-Bhakti — The devotee realizes that Vi?nu is
omnipresent in all beings and nothing is different from him.

3. Sdnti Bhakti — The state of mind when the devotee
regards friends and foes alike and faces with pleasure whatever
comes to him.**®

147. NP. I. 15.138-151.

148. Ibid., I. 16.31-35.

52 Ndrada Purina

VIII. THE INTERPRETATIONS OF ‘BHAGAVAT’
and ‘BHAGAVATA’

As BhagavSn is the object of the Bhakti, the NP. gives
different interpretations of the term Bhagav&n.

1. Bhagavdn ; The Brahman which is inexpressible in
words is called Bhagovat for the purpose of worship
(in the Bhakti cult).

2. An artificial interpretation of each syllable in
Bha~ga~vat.

Bha = (1) the knowable, (2) the knower.

Ga. = (1) the creator.

(2) the father of Agamas (Agama-pitd)

Bhaga = The six excellences from Prowess to Renun¬
ciation.

Va = That in whom the bhUtas reside and whom
he prevades.

3. One who knows both Vidyd and Avidyd, the creation
and destruction of bhUtas and one endowed with
entire knowledge, power, prosperity, prowess and
brilliance.***

Bhdgavatas

Though the word Bhdgavata is derived from Bhagavat, the
NP. paints an ideal devotee in 1.5.46-76. Bhdgavata is
applied to both Saiva and Vaisnava devotees. He is self-con¬
trolled, quiescent, interested in listening to the Sat~kathds (stories
about the gods as in Puranas), is devoted to the name of the
Lord, performances of sacrifice, doing works for public welfare,
observes the EkddaSi Vraia and performs Karmas for God.

IX. THE DHARMA SASTRA

The NP. is specially interested in Dhanna Sdstra. It dis¬
cusses in details topics like Ddna (religious gifts 1.13), PrSyaS-
citta (expiatory rites), Tithis, ^^rdddha, (i.ehs. 24-30), Viatas
‘religious vows’ (1. chs. 17-23) II, chs. 1-37, Tirthas ‘sacred
places’ (I. 12 11.39).

It closely follows the injunctions in Smrtis and other
Puranas. It also elaborates the doctrine of Karmavipdka which
holds out hopes of redemption even to the worst sinners. There

149. NP., I. 46.12-23.

Introduction

53

is very little that can be claimed as the original contribution of
the NP. except the decisions about the day of Ek&da^i and such
other matters of special interest to Vaifnavas.

The NP. (and the Bnr) are treated as authorities on the
Dharmaiastra and are frequently quoted as authorities by such
great mediaeval writers like Deva^i;^ Bhaft^, Hemadri,
Madhavacarya, Vacaspati MiiSra and others.

X. THE NP. AND THE MAHAPURANAS

NP. chapters 92-109, are very important, as they give some
idea about the contents of the Mahapuranas before the final
redaction of the NP. (in the 10th cent. a.d.). As the annota¬
tions to the above chapters show, the contents and divisions in
the present published Puranas are different from those given
in the NP. The extant Puranas differ from the NP. in the follow¬
ing respects :

1. The total number of verses recorded in the NP. and the
actual number of verses in the extant Mahapuranas.
For example the NP. (and AP. Brv. Vayu, and Bh.P.
itself) gives 18000 as the total number of verses in the
Bh.P. but actually the Gita Press edition of the Bh.P.
contains 14,579 verses.^®®

2. The nomenclature of different parts of the Puranas as
given in the NP. is different in their extant versions.
For example, the Vayu Purana states (in 103.44)
that it has the following four Pddas (sections)
(1) Prakriyd (2) AnufaAga (3) Upodgh&ta and (4)
Upasamhdra and calls itself a four-footed Purana.
But the NP. gives PUrvabhdga and Uttarabh&ga as the
divisions of the Vayu {vide NP. 1.95.7).

3. The details of contents given in the NP. and those
found in the extant Puraipas are different. There are
both additions and deletions. For example, NP. 1.92.34
mentions the story of Rama* in the contents of
the Br.P. but it is not found in the printed (G.M.)
edition of the same. So also NP. I. 95.7-15 mentions
the Reva Mahatmya in the Vayu but the printed
texts (both Anandashram and Guru Mandal

150. For odier such differences vide NP. Psurt IV annotations, Nos. 13,
28, 17 etc.

54

N&rada PurSna

editions) do not give these chapters.* A number of
such differences show that the texts of Puranas avail¬
able to the author of the NP. were different than
those in the extant Puranas. But all the additions to
the extant versions of the Puranas (as compared
with the NP.) need not be considered ‘spurious’
simply because it is not mentioned in the NP. It is
the MSS-evidence which is more important in decid¬
ing the genuineness of certain verses or portions of a
Purana rather than its inclusion or exclusion in the
NP. NP. Part II is definitely a later interp>olation and
‘spurious’ even though the last redactor of the NP.
interpolated a few verses (NP. 1. 97.11-18) to
legitimise NP. Part II.

XI. THE AUTHOR

The author of the present Ndrada Purdr^ is not N&rada,
He is simply a listener to the discourses of his brothers Sanaka,
Sanandana and others. At the end of NP. Part I, he departs
and goes finally to Narayana (NP. I. 125.6-24). The author
or the last redactor of the present work may be presumed to
be some Vyasa who opts to observe silence about himself.

There are, however, some indications in the NP. itself
which supply some clues about his sub-caste, region, time, etc.
as follows:

1. NP. I. 27.38-67 give the details about Sandhyd
(twilight prayer) which every twice-born has to perform.
The details of the Sandhyd show that the author of the NP. was
presumably a Madhyandina Brahmana, a follower of the
Kdtydyana Sutra (vide annotation no. 331 and 332).

2. NP. I. 28 deals with the rite of iSrdddha. We find that
the NP. and the Kdtydyana ^rdddha SUtra use the same full
Mantras, prescribe the repetition of the word Madhu thrice in
.addition to the Gdyatri and Madhumati verses, prescribe the recital
of the same texts while Brahmanas are being fed, and agree

*Alao Rev& of 232 chs. and caturaiftt-UAga-Mihdtmya 84 chs.

in the SKP., Lalita Episode of 40 chs. in Bd.P. are not mentioned in the NP.

151. The difierences between the contents of extant Pur&qas and those
recorded in the NP. are discussed in the annotations of chs. 92-109.

IntroducHan

55

with each other in many details. The procedure of l^raddha
observed by Madhyandina Brahmins of Bengal is similar to that
given in the NP. (probably because Raghunandana’s Tqjurtfedl-
Srdddha-tattva which they 'follow in Bengal is based on Katya-
yana’s SfSddha~Sdtra). The similarity regarding the procedure of
^rdddha may perhaps be due to the author’s being a M Idhyandina
Brahmin and resident of the Eastern region (Bengal-Orissa).

3. As noted above in the section on the NP. and Tantr-
ism, the NP. propagates enthusiastically the Radha Cult.
The anonymous cowherdess in the Bh.P. is the highest deity
here. Siva recites her Sahasra~ndma (1.82). The five Prakrtis
are but rays of Radha (1.83). This exaltation of Radha pro¬
vides favourable background for the subsequent development
of Gaudiya-Vaisnavism.

4. The NP. shows a high popularity of Tantrism espe¬
cially of the ‘left hand’ (Vamdeira) cult. As remarked in the
same section, the eastern states of India, viz., Bengal, Assam and
Orissa were ths strong-holds of Vamacara practices both in
Brahmanical and Buddhist Societies.

5. The importance of Radha in the ‘Left hand’ practices,
the procedure regarding the Mantras and Tantras of the sixteen
incarnation, of Radha (NP. 1,88) and the Radha-Krsna rela¬
tions in the NP. might be the back-ground of Sahajiya Vai§nav-
ism and other obscure religious cults that thrived in Bengal
and other adjacent areas in the mediaeval times.

6. Sections in Pura^as in the NP. (for example those of
the Padma Pur dm) agree with those given in the Bengal MSS
of that Purana (vide note no. 13 on NP. 1.93).

The evidence given above tends to show that the author
of the NP. was probably a Madhyandina Vai$nava Brahmin
from the eastern states — probably the Bengal-Orissa area.

XII. CONCLUDING REMARKS

The translation of the NP. is bsued on the text in the
Venkateshwar Press edition Bombay (Saka 1845) -=- a.d. 1923
the only available edition of the NP. Unfortunately the
editors of that text did not consider the synUctic aspect of the
text. An Anu^tubh verse witli three lines i.e. six feet, is common
in Puranas; they should have added one line of Anuftubh h om

56

Nsrada PurS^

the next verse to an otherwise incomplete sentence, so that the
whole chapter would have been smoothly readable. In the
interest of completing the sentences, I had to bring together the
(b) and (a) lines of consecutive but different verses (e.g.
29b-30a) and translate them. A. S. Gupta in the edition of the
Kurma PurBna has many times added two padas (one line from
the next anuftubh verse to such verses and his edition of the
Kurma Purana as compared with that of the Vehkatewara
Press of the same Purarta is more readable.

This translation is faithful to the text of the Venkateshwar
Press edition of the NP. — emendations are rarely attempted
and evidence for their adoption is recorded in annotations.

CHAPTER ONE

The Dialogue between SUta^ and the Sages

1. Om, obeisance to the holy preceptors. Om, bow to
Lord Ganesa.* Om, salutations to glorious Lord V^udeva.® Om,
after making obeisance to Narayana^ as well as to Nara,® the
most excellent among men, and also to goddess Sarasvati,* one
should begin the recitation of Jayd* (the JSfdrada Purdna).

Om, obeisance to Veda-Vyasa.® I bow to Upendra
(Lord Vi^nu), who abides (permanently) in Vrndavana* and
is the shrine of Bliss unto Indira (goddess LaksmI); who abounds
in compassion and is greater than the greatest and whose form
constitutes the highest Bliss.

2. I worship that Supreme primordial Lord whose form
is the purest Consciousness (cid^rupa); who is the greatest (of
all beings), and whose parts called Brahma, Visnu, and Mahela
(Siva) are (the deities) who accomplish (the cycle of creation,
maintenance and destruction of) the world.

3. Saunaka^^ and other noble-souled sages, the expoun¬
ders of the Brahman, performed a penance in the great forest
named Naimisa,^* with a desire to attain Final Liberation.

4. They had conquered their sense-organs; had full
control over their diet; they were saintly persons of truthful
exploits. With greatest devotion, they worshipped the eternal,
primordial Vi^r^u.

5. They were above jealousy and were conversant with
all holy rites. They were devoutly engaged in blessing the
world and had no feeling of my-ness (s’ense of personal posses¬
sion). They were devoid of egotism and their minds revelled in
the transcendental Atman.

6. They had renounced all passions and longings and
were sinless; they were endowed with self-control and other good
qualities. With matted hair and the hide of black-antelope as

58 NSrada Purd^a

their upper garments, they led a celibate life (Lit. they
observed the vow of celibacy).

7. They eulogised the Supreme Brahman^ the eye of the
universe. All of them were of equal prowess. They were the
knowers of the meaning and reality of the sacred scriptures.
They performed penance in the Naimisa forest.

8. Some of them worshipped the Lord of sacrifices by
performance of sacrifices; others worshipped the Deity, the
Embodiment of spiritual knowledge, by means of the path of
knowledge; some worshipped Narayana with devotion par
excellence.

9. Desirous of understanding the means of righteousness,
wealth, love and Final Beatitude (the four Purufarthas)y
those excellent noble-minded (high-souled) sages met in a
congregation.

10. The sages of sublimated sexuality numbered twenty-six
thousand. It is impossible to enumerate the disciples and the
pupils of their disciples.

11. Those sages of sanctified souls (through meditation),
of great prowess, met together. Devoid of passion and jealousy,
they desired to do (something) to bless the world.

12. (The questions that made them ponder were :) What
are the sacred places of pilgrimage {kfetra)y and the shrines or
holy places (near the banks of sacred rivers, lakes, etc.) — the
tirthas — ? How is liberation (from Saihsara) achieved by men
distressed in their minds by worldly miseries (of three kinds).

13. How is the devotion of men unswervingly directed
towards Hari ? By what means can one achieve the fruit of the
three types of activities (viz. mental, verbal and physical) ?

14. On seeing tlie sages eagerly intent on asking him
(these questions) in this manner, the intelligent Saunaka spoke
these words with palms joined in reverence, and bowing down
with humility.

Saunaka said :

%

15. In the holy hermitage of Siddhdiramay^^ there lives
Suta, the most excellent of all the Paurdnikas (exponents of
the Purdms). With different types of sacrifices, he worships
Janardana of universal form.

16. That great sage, the son of Romaharsana, the

1.1.17-26.

59

Quiescent disciple of Vy^a knows this completely. He is the
propounder of the Purai^a texts. So the tradition goes.

17. On seeing piety and religious rites being (progress¬
ively) reduced (in quantity and quality) from Tuga to Tuga
(successively) the slayer of Madhu (Lord Visnu), assuming the
form of Veda-Vyasa classifies the Vedas.

18. O Brahmanas, we have heard that the sage Veda-
Vyasa is Narayana himself. And Suta has been initiated into
all sacred texts directly by Vyasa.

19. Suta has been instructed and initiated by that intelli¬
gent Veda-Vy^a. He does know all the Puranas. There
is none competent than he (in this respect) in this world.

20. In this world, he is the only knower of the import
of all Puranas. He is intelligent, omniscient and quiescent. He
knows the path of righteousness leading to final liberation as
well as the entire corpus of (the theory and practice of) the
paths of action and devotion.

21. O prominent sages, the sage Vyasa has, for the
benefit of the universe, expounded, in the Puranas all those
topics that constitute the essence of the Vedas, the
Vedahgas'^ (the ancillary subjects pertaining to Vedas) and the
scriptures.

22. Suta is indeed an ocean of knowledge. He proficiently
knows the real nature of (and the exact truth about) everything.
Hence, we shall ask him. So said ^aunaka to the sages.

23. Then ail those delighted sages embraced Saunaka,
the most excellent of those conversant with the realm of speech.
“Well-spoken. Well-advised*’, said they (to express their
approval).

24. Thereafter, those sages went to the holy Siddhai^rama
in the forest. It abounded in groups of deer. It was graced with
the residence of sages (living therein).

25. It was beautified with charming trees and creepers
(full of abundant) dowers and fruits, apd was spotted with lakes
of crystalline water and was inhabited by persons warmly
hospitable to guests (and strangers arriving there).

26. They (the sages of the Naimisa forest) saw the son of
Romahar^ana worshipping the infinite unvanquished Lord
N^ayapa, by means of the Affti^foma^'^ sacrifice.

60

Ndrada Purdxpa,

27. Suitably honoured by Suta, those sages of well-known
powers, remained there in the hall of sacrifice, awaiting the
concluding rites of ablution {Avahhrtha).

28. Afterwards, when Suta, the excellent-most of all
Paurdnikas completed the rites of Avabhrtha ablution, those
residents of the Naimisa forest asked him, as he seated himself
comfortably.

The sages said :

29. O strict observer of religious vows we who ought
to be hospitable to you as hosts, have come here as your
guests. However, be pleased to honour us duly by means of
homage in the form of charitable gift of perfect knowledge.

30. Whereas the heaven-dwelling gods live by drinking
the nectarine juice from the digits of the moon, the earth-
dwelling gods (the Brdhmanas) do so by drinking the nectarine
juice of the perfect knowledge exuding from your mouth, O
sage.

31. * (Who is that lord) by whom all this (the universe)
was created, who is the support of all this, who is the Soul of all
this, in whom, O dear one, everything is well established and in
whom everything will get dissolved ?

32. * By what does Visnu become propitiated ? How is he
worshipped by men ? What is the code of conduct of life for
the people in the various castes and walks of life ? How is the
guest to be worshipped ?

33. What is that whereby the holy rites shall be fruitful?
What is the means of salvation for men ? What is achieved by
men through devotion ? And of what nature is devotion ?

34. O Suta, the most excellent of all sages, explain these
things, dispelling every doubtful factor. Who is not keenly
desirous to hear the nectarine words of yours ?

Suta said :

* 35. Listen ye all, O sages. 1 shall recount what is desired
by you. This has been narrated to the noble-souled Narada by
those sages the chief of whom was Sanaka.^**

(*Better if 31 and 32 are taken together. This (31) verse then becomes
a sort of an adjectival clause describing Vi^tiu in the next verse).

I.1.36-49a.

61

36. This Purd^ named after Narada is on a par with the
Vedas in regard to its imp>ort (artha). It is destructive of all sins
It wards off the influence of all evil planets.

37. It is conducive to piety and destructive of the
effects of evil dreams. It yields as fruits worldly pleasures
as well as salvation. Containing narratives of Narayana, it is
the cause of everything blessed and auspicious.

38. It brings about piety, wealth, love and liberation.^’
It is highly efficacious as it yields unprecedented merit as its
fruit. Listen to it with great concentration.

39. One may be defiled by great sins^® or subsidiary ones.'®
But on hearing this divine Purdna pertaining to sages and
ascetics, one shall regain purity.

40. On reading a single chapter of this Purdinta one shall
attain the benefit of (the performance of a) horse-sacrifice.*®
Similarly, on reading two chapters, one attains the spiritual
rewards of performance of RdjasUya^^ sacrifice.

41-42. O Brahmins, by reading three chapters one attains
the same merit as a man who takes bath in the waters of the
Yamuna on the full-moon day in the month of Jyestha with
the moon in the constellation Mula, who observes fast with
great purity, at Mathura and who duly worships Krsna.

43-44. I shall explain (one thing more) very well. Even
as I recount, listen well. A man who listens to ten chapters of
this (Purdna) with feelings of earnest devotion, shall attain to
the region of Brahma and stay therein. He will be freed from
sins accumulated in the course of ten thousand births. He shall
be followed by a ten million members of his family.

45-48a. No doubt or hesitation need be entertained in
this matter that he will attain the final beatitude. This is more
blessed than the most blessed. It is pre-eminently the best of
all sanctifying things. It is meritorious and destructive of (the
effects of) evil dreams. O Brahmins, this must be listened to,
assiduously. A man of faith who reads aX least a verse or even
half of a verse is immediately absolved of heaps of great sins.
Since this is the secret of all secrets, it must be narrated only to
good men. This must be made to be read in front of Visnu, in
the presence of Brahmins, in a holy place or shrine.

48b-49a : One shall not narrate this excellent Purdna to
persons engaged in injuring the cause of Brahmanas and to

62

Nirada Purd^

those persons who are religious-hypocrites like (proverbial)
cranes (which are supposed to pretend meditation till a fish
comes within their reach).

49b-50. This, being the means to liberation from sofhsdra,
should be recounted to those who are devoted to the pious
course of life and whose mind {Stman), with lust and other
noxious qualities eschewed out, revels in the devotion to Visnu.
For Visnu comprises within himself all gods and destroys
the agonies and applications of those who remember him.

51-52. He is favourably disposed towards his pious devo¬
tees, O Brahmanas. He becomes pleased only with devotion
and nothing else. A man is freed from sins if he glorifies
or remembers Visnu’s name even without faith. He attains to
the Eternal region {Vaikunfha) the unchanging region. Madhu-
sudana (the destroyer of the demon Madhu) is like the big
forest conflagration unto the terrible jungle of worldly existence.

53. He quickly destroys all the sins of those who remember
him, O excellent ones. This excellent Purana which indicates
that meaning and purpose should be listened to.

53a. By listening to it or reading it one is able to annihi¬
late all sins.

53b-55. Only he who, with a devoted mind, is inclined to
listen to this Purana, has really accomplished his objects in
life {Krta-krtya) and can be regarded as adept in understanding
and interpreting all the scriptural precepts. O Brahmins, I
consider that whatever merits are earned or austerities
performed by him, are really fruitful.

56, (Unless one has a fund of merits) it is not possible
for him to have devout inclination towards listening to God’s
stories or Purana. Those good men who are the benefactors
of the universe, are engaged in stories about the Supreme
Spirit.

57a. The wicked or evil persons are exclusively devoted
to* sinful activities and are engaged in censure and quarrels.

57b-58. O excellent Brahmins, the merits (if any) earned
by those vilest of men who (i) attribute laudatory nature to
Pur^as (or) (ii) who allege that the Puranas are merely
laudatory passages {Artka~vdda)^^ become exhausted. (For the
Purdi^ are really the means of eradication of all binding actions.

59. A person who speaks of Purdnas as being arthavdda^

1.1.60-68

63

falls into hell.®* O excellent Brahmins, men duly pursue and
attain other objects of worldly pleasure.

60-61 a. But persons who arc deluded do not do the same
for accomplishing the Purdnas. O excellent Brahmins, Purdnas
must be listened to with great devout feelings by the person who
desires to accumulate merits without strain (trouble or exertion).

6lb-62. Undoubtedly the sins incurred earlier by that
person who feels inclined to listen to the Purdnas are destroyed.
Even while the Puranas exist, if a person, compelled by sins,
feels drawn towards other gdihds (folk songs and fables) and is
attached to them, he faces downfall.

63. A man engaged in associating himself with the good,
worshipping the deities, and narrating or listening to noble
stories of God as well as in imparting beneficial instructions,
goes to the highest region of Visnu. After death, he attains
a brilliance comparable to that of Acyuta.

64. Hence, O prominent Brahmanas, listen to this holy
meritorious Purdna named after Narada. On hearing this, a
man becomes free from old age, rebirth, etc. His mind becomes
stabilised in Acyuta.

65. The Purana is excellent and highly pre-eminent. It
grants the desired boons. By its own lustre, it has sanctified
all the worlds. By remembering the primordial Deity that
bestows the cherished objects, a man attains the state of
salvation.

66. O Brahmins, he creates, protects and annihilates the
universe by assuming different bodies of Brahma, Visnu and
Isa. By contemplating in one’s mind that primordial Lord the
transcendental Ruler, one attains liberation.

67. He who is devoid of all such (varieties based on
ignorance) and alternatives such as name, caste (birth), etc.,
who is the greatest among the great beings, who transcends the
greatest, who is comprehensible only through the Vedanta
and who reveals himself unto his devotees, is highly praised by
all Purdnas and Vedas.

68. Hence, that Lord of the worlds, the cause of liberation,
the Eternal, Slayer of Mura®* is competent to be worshipped.
By remembering the great mystic secret, the cause of attain-

Can we net take it as one sentence thus ‘‘Hence by remembering that
Lord...whose worship is sufficiently efiicacious...a man crosses...existence” ?

64 NOrada Purdna

ment of the Purus^thas (objectives) a man crosses the ocean of
worldly existence.

69. This should be recited only to righteous persons, the
faithful ones and to ascetics devoid of passion, and to persons
seeking salvation.

70. It should be recited in a holy place, in good assembly,
in the temples in sacred places and sacred spots (near the
bank of a holy river or lake) and in the presence of the gods (or
images of gods) and the Brahmins.

71. Those who relate this excellent narrative in a place
defiled with crumbs and other remnants of food are cooked in the
terrible helP® all the long while till the dissolution of the world.

72. He who though infatuated, hypocrite and devoid of
devotion, falsely pretends to listen to this Purana is also
similarly cooked in the everlasting terrible hell.

73-74. The man who carried on conversation with others
in the middle of a holy discourse (about the Lord), goes to the
terrible hell. Hence, O leading Brahmins the narrator
and the listener should pay single-minded attention. This is
the eternal path of righteousness. One without concentration
of the mind does not understand anything.

75. Hence, one shall imbibe the nectarine story of Hari
with concentration of mind. How can a man of confused mind
appreciate the holy story ?

76-78. What happiness is achieved in the world by a man
of confused intellect and mind? Hence, one shall eschew all
desires which arc the cause of misery and meditate on
Lord Vi§nu with the perfect concentration of the mind. If the
eternal Lord Narayana is somehow remembered even by a sinful
person, he shall undoubtedly be delighted. Fruitful indeed is
the life of that man who entertains highest devotion to Lord
Narayana, the eternal Lord of the universe. Salvation is as if
just on the palm of his hand within his reach.

79. O excellent Brahmins, there is verily (absolutely) no
doubt in this that the four objectives of human efforts, viz.
Purusarthas of Virtue, Wealth, Love and Liberation are
achieved by those who are devoutly attached to Hari.

NOTES

1. Suta :

This term signifies a caste-name as well as a profession. As a caste, sUla
is the pratiloma ofispring born of a Kfottriya male and a Brahmin woman vide
the Dharma Sutras of Gautama (4.15), Baudhayana (1.9.9), and Vis^u
(16.6) and the Smrtis of Manu (10.11) and Y&jftavalkya (1.93). KaufUlya
Arthaiistra, however, carefully distinguishes between the two. It states :
Kfottriydt sUtah.I Paurd^as toanyah Brahma-KfoUrdd oUefafy / (3.7.28-29) “The
child born from a K/attriya man (and a Brdhmava woman) is silta. But Suta
— the reciter of purdnas is different and is superior to Br&hmanas and Ksat-
triyas.

According to Va.P. (1.60-61), god Brahma compiled the Purdftas before
‘breathing out’ the Vedas and the duty of preserving them (Purditas) was
entrusted to Suta who was mysteriously bom out of the first sacrifice. As
Vaihsidhara on Bh.P. 1.1.5 points out : as Suta was bora of fire (sacrificial
fire)he was ipso fact a Brahmana. Sages like Saunaka and others heard the
Vedas in the form of the Bh.P. because he was a Brihmaoa for “a Sastra is
not to be heard from a low caste. Such hear ing is unacceptable like drinking
milk from a pot of dog’s hide”. This SQta, the reciter of the NP. is positively
a Brahmana as can be gathered from his description as the performer of
Vedic sacrifices and other details given in NP. 1.1.15-28. The fact
that Saunaka along with other Brahmana sages approaches him for enlighten¬
ment, is an evidence of his being a Brahmana. This Suta is a direct disciple
of Vyasa {sutas tu Vydsa-Sdsitah f v. 18 & v. 19 later). This means that his
name should be Ro{Lo) ma-harfapa, most probably a title meaning “One
who makes the hair of the members of his audience, stand on their ends, by
the recitation of PurSnas” : Va.P. (1.1.16) states :

lomdni harftrpdR cakre Jrotrpdm yat subhdfitaih /
karmapd prathitas tena lake smU-Loma-harff^tah / /

The word Romaharsapi if emended as Romaharfapa gives appropriate sense and
docs not offend the metre here or in v. 25 below.

2. GapeSa :

Literally “The lord or controller of gapas (which is variously interpreted
as Pramatha-gapas or goblin attendants of god Siva, or evil spirits presiding
over troubles or hindrances). He is also known as Vighna-rdja (the ruler
over impediments or difficulties). Hence, he is always invoked with a prayer
at the beginning of every work big or small and of any nature, be it the writing
of a book or constructing a building. He is regarded as a son of god Siva
and Parvati or only of Parvati who created him of herself alone. His image
is elephant-headed. This is a substitute of his original head which was cut
off by Siva for not allowing him to see Parvati. BV.P. reports that Gapeia
was originally very beautiful and out of pride for her child, Parvati invited
everyone to see him and Sani (the presiding deity of the planet Saturn) was

66

J^drada Purdt^a

one of them. He was very unwilling to see, as he knew the consequences of
his seeing. But not daring to displease goddess Parvati he looked at the child’s
face through the comer of his left eye. And lo ! The child's head fell off
and remorsefully Sani withdrew his glance immediately. As Bv.P. puts it :
Sanei ca drffi-mdtrepa ciccheda mastakam mutu /
cakfuT nwaraydmisa tasthau nam&nanah Sanih / /

BV.P.'III GaiiapaH-kkap(fa. 12.6
Vi$uu killed an elephant with his disem Sudar^ana and fixed his head on that
of Parvati's child (BV.P.III. 12.10-20) who subsequently became known
as Gajknana ‘Elephant-headed god’. A cycle of legends has accumulated
around the god Ganeia which is treated not merely as a part (e.g. Gapapoti
khap4o in BV.P.) of a Purdpa, but there are two Upa-purdpas on that God, viz.
the Gapeia Purdpa and the Mudgala Purdpa. There Ga^efa is the Para-Brahman
himself who incarnates in this world for protection of the world as stated
in BG. 4.7-8. The Gapeia Gitd attributed to god Ganesa (which forms a part
of the Gapeia Purdpa) reminds one of the BG. at every step. He is one of the
live principal deities of Neo-Hinduism (the others being gods Siva, Visi^u,
Surya or the Sun-god and goddess Sakti or Parvati). There is a cult of this
god known after him as Gdpapatyas. Gai^e^a images are found all over India
and Greater India upto Japan and if Chaman Lai is correct (in his Hindu
America) even in Central America. He is worshipped by Hindus both of the
‘right’ and ‘left’ form of worship and even by the Buddhists especially
under the influence of Tantrism. Attempts arc made to trace him to the
Vedic period in the Brahmapas-pati sukta (RV. 2.23.1 also Tait. S. 2, 3, 14, 3).
Though Brahmanas-pati and Ganapati are connected with speech, ‘elphant-
headed-ness’ is not the characteristic of that Rg-vedic deity, though both
have some names (e.g. Gapapati) common. The elephant-headed god is
expressly mentioned in the Maitrdyapi Samhitd (2.9.1) as follows :

tat-karafdya vidmahe, hasti-mukkdya dkfmahi /
tan no dantl pracodojfdt / /

Tomes have been written on this god. An encyclopaedic dictionary in many
volumes called Gapeia Koia in Marathi is available. As he is the god of
learning, he is invoked at the beginning of all literary productions. Even
Vyasa employed him as the writer of the Mbh : (Mbh.Adi. P. 1.75-79)
Gat;ie.sa is thus always saluted at the beginning of every Brahmanical
literary work in ancient and mediaeval India.

3. Vdsudeva :

The deity that pervades the universe. The word is derived from \/vas-^-
bdhulakdt up — vdsu / pdsui ca devai ca f The omnipresence of this deity is
emphasised in many Purknas. e.g. V.P.

sarvatrdiau samastaiea vasafyatreti vai yatah /
tatah sa Vdsudeveti vidvadbkih pari-giyate / /

— V.P. 1.2.

sarvdpi taira bhutdni vasanti paremidtmani /
bhutesvapi ca sarvdtmd Vdsudevas tatah smrtak / /

— V.P. 6.5.80

NliUs

67

So in Mbh. V.70.3 :

vasan&t iorva-bh&t&nMi vasutvdd deva-yonitab /

Vdsudeuas tato vedyo bfhatvdd Vifttur wyate //

Many scholars hold the view that V&sudeva, the Y&dava hero, the cowherd
boy Krs^a in Gokula, and the great philosopher exponent of the Bhagaoad
Gtti are one and the same person (Cf. K.. M. Mvmshi : Glory that was Gurjara
Deia I, pp. 111-27) Historicity of VSsudeva Kf^i^a is generally agreed. A
comparison between the tenets of Ghora Ahgirasa, the preceptor of Rrs^a
the son of DevakI in Chindogya Upa. (3.16-19) and VSsudeva Krona's in
the BG., shows great affinity between the two. V&sudeva Cult was in vogue
at the time of P^nini, Megasthenes and Ardha Mdgadhi Jain canon. It was
pro-Vedic and earlier than the non-Vedic PafUar&ira system of N&raya^a,
(hough ultimately they amalgamated into one : Bhagavatism. But before
doing that the Vasudeva cult or Bhagavatism had to accept the doctrine of
Vyuhas (Emanations) and absorb it in its doctrine of Incarnation {aoatdra-
vdda)t treat Viffiu Purdpa as their own along with the Bhagaoad Gttd and adopt
the worship of Laksmi. Bhagavatism, however, sticks to its specific mantra :
Om ttamo bhagaoaU Vasudevdya and does not accept the P&iicaratra mantra :
Om namo Ndrdyapdya. Hence all sacred texts of Bhagavatism present obeisance
to Lord Vasudeva. For more details about Vasudevism vide Intro, to the
Bh. P. Pd.P. Uttara Khanda derives Vasudeva from his father Vasudeva
{Vasudevasya jdtosau Vasudevah sandlanah /) but generally most of the Puranas
keep Vasudeva in the background. The identification of Vasudeva and
Nar§yana was completed before the epic period. Thus K.P.I. 48.69 describes
the sleeping Vispu :

Sa eva paramarh Brahma Vdsudevab sandtanah /

Jete Pfdrdyapah hitndn mdyayd mohayan jagat J /

4. Ndrdyapa :

The derivation : “A deity whose residence is (in) on the waters”. The
standard quotation to support this is :

dpo ndrd iti proktd dpo vai nara-sunaoah /

ayanam tasya tdh pUroarh lena Ndrdyanahi smrtah / /

— Manu I, 10 and many purapas, also Mbh. Vana.

192.3.

Here the word ‘Water’ (ipak) is used in the sense of primeval matter out
of which the universe is formed. Satapatha Br. 6.1.1.9 states : sd idam sarvam
dpnod yadidarh kifl ca / yad dpnot tasmdd dpah / (As the chief deity of the
PaAcaratra system, Narayana was out of Vedic fold. But the process of
synthesis set in, and he was identified with Vasudeva and Vi^pu :

Ndrdyap&ya vidmahe, Vdsudevdya dhfmahi /
tan no Vispuh pracodayat / /

— Maitrdyapi Sarhhitd (ibid)

It is possible that he was the god of sea-faring people (probably of Dravidians).
His being a sea-god is testified in the Buddhist Avaddna ■Pataka where a mer¬
chant’s wife goes to fulfil her pledge (about safe voyage) to the god Narayana
whose temple was on the sea shore. The four Emanations (Vyuhas) of
Nirkyatita viz. Vksudeva, Sahkar^a^a, Pradyumna and Aniruddha is the

68

Ndrada PurdM

central concept of the Pahcardtrins. (MBH. Sdnti, 339.19*76) The anthro*
pomorphic figure of Naraya^a, the serpent coils that form his bed, and the
waters on which this serp>ent floats, are triune manifestations of the single
divine, imperishable cosmic energy underlying and inhabiting all the forms
of life. In The Pttrdpas and the Mbh. (e.g. 6.65.52) we arc told that Vis^u
sleeps on $esa, Vi^tiu is Se^a, and Sesa is the form of the Supreme Being.
Thus the fusion of Vispu and Nariyai^a was complete long before the Epics.

In the Bh.P. 2.7.6 and Mbh. .'^dnti. 334-.9-12, he is the son of Dharma
and Dakfa’s daughter Murti and was the brother of Nara. The MBH. adds
that the Lord manifested Himself in four forms — Nara, Nar&yana, Hari
and Kr^na, out of them Nariyapa and Nara practised penance in a gold
chariot at BadarikS^rama :

KrU yugt mahdrdja purd svdyambhuventare /

Naro Ndrdyaoas' caiva Harih Krfi^ah Svayambhuvah / /
tefdth Kdrdyatta-Naratt tapas-tepatur avyayau [ ]

BadarydSramam dsddya iakafe kanakdmaye [ /

Mbh. Sand. 334.9.10.

Another derivation in Mbh.5.70.10 suggests that the god Is called Narayana
as he is the resort of all people.

(nardpdm qyandc edpi tato NdrdyaptJi smrtah)

(For more details vide introduedon ; The Visqu concept)

5. Nara :

An ancient sage, brother of Narayana, performed penance for thousands
of years at Badarika (Mbh. Vana. 40.1) Alongwith Narayana he fought
with Asuras on the side of Devas on the Ampta issue and was entrusted with its
protection (Mbh. Adi. 19.19-31). Arjuna is said to be the Lord's incarnation
(vide Ndrdyapa above). DeviBhdgavaia f IV. chs. 5 & 6. confirms the reladon
between Nara and Nfirayana and their penance at Badarikajrama for 1000
years, and adds that when Indra tried to disturb, their penance by deputing
heavenly damsels, Narayana created Urva^i and presented it to Indra. When
despite that the damsels refused to return, Nar&yana got enraged and was
pacified by Nara by. referring to the fight for Amrta. He is an eternal asso¬
ciate of Narayana. He represents the eternal spirit, the Supreme Man.

6. Sarasvati :

The goddess of speech, always invoked at the beginning of every Purina
and in Mbh. also a tradition faithfully observed by later Indian writers
down to modern times. She is evolved out of the Vedic minor deity Vde.
bV.P.-Brahma-kha^^a 3.57 clearly identifies her with Vde and she is the
inspiring deity of poets and is of pure Sattva, by nature :

Vdg-adhifthdtr-devt sd kavlndm iffa-devatd /
iudika-sattva-svardpd ea Sdnta-rSpd Sarasoatt / /

She is regarded as one of the five Potencies of the Lord at the beginning of
the world (BV.T.-GaifeSa-khttii^a 40.61.-7). In RV.X.125 she describes herself
as a companion of all gods supporting gods like Indra, Agni, etc. and as bend¬
ing Rudra's bow against Asuras. In the Satapatha Br. 3.2.4.3-6 she helps in

Notes

69

the barto' for Soma from Gandharvas where she outwits the Gandharvas
after securing Soma from them. In Nigheusfu 5.5. she is a deity the atmos¬
phere and probably Y&ska identifies thunder as the Vdc of the middle region
{Nirukta 11.27). She is r^arded as the embodiment of literature as her
body consists of Om, vowds and consonants — at least, that formofSarasvati
appeared before Y&jiiavalkya when he received the Veda from the Sun-god
(Mbh.l^inti. 318.14). As Mt.P. states she is the deity to be propitiated for
proper grasp of Vedas, all Sastras, and arts like dancing, music, etc. Here
this is the traditional invocation as per practice of all PurO^.

7. Jaya :

Originally this verse was used at the beginning of the Mbh. where Jayc
signifies the MahdbhSrata, But after its adoption by all the Purdpast it comes
to mean die Pur&pa which adopts it for the invocation of Niraya^a and‘
Nara. The BS.P. states : “Eighteen Mahapurapas, Ramaya^a, Dharma
.^dstra works of Vij^u and others, the holy texts of Siva-dharma and the fifth
Veda MahdbhSrata arc called *

offdi^aia-puTdtfdni Hdmasya earitam tathd /

Vifpu-dharmadi'-Sdstrdpi Sioa-dharmai ca Bhdrata / /
kdrftiyafl ca padcamo Vedo yan-Mahd-Bhdrataih smrtam /
jqyeH ndma eUf&m praoadatUi inanifipah j j BS.P. 1.5

8. Veda Vydsa : Vedam vyasyati-p(thak karoti'ti I ri-)-?af-f-a|i) lyosa.

The classifier of the Veda. His other synonyms are : Dvaipayana (The
island-bom-Satyavati, his mother gave birth to him on an island in the river),
Parasarya (Son of sage Parasara), Vy^a, Badarayai^a (the author of the
Sdriraka Sutras of Vedanta, pirob. from his place of residence). VP. states
that god Vi^^u assumed the form of Vyksa and classified the Vedas

Vedam ekam catm-bhedam kftvd tdkhd-taiair Vibhuh I
karoti bahulam bhuyo Veda-Vydsa-svarupa-dhfk / /

His life is closely associated with the Kaurava-Pa^d^va family, first as the
father of their fathers and then in most of the important events in their lives.
Vydsa-vana (Mbh. Fiona. 83.93), Vydsa^sthali (Mbh. Vana. 83.96-98) both
places associated with his name are in and near Kuru-k^etra. This shows
that his major part of life was spent in that area.

NP.l. 1.17-18 confirm the belief tht Vyasa was God Vifnu himself who
classified the Vedas for righteousness, progressively eroded as yugas passed.
The Mbh. composed by him is the dig^t of ail Vedas and Sdstras. (MBH.
Adi-1.17-21 and later w. 54-74). Bb.P. was the last work which, as advised
by Narada, gave him mental peace. All the Pura^jias, Mbh. and Brahma Sutras
are ascribed to him. He had written on all the subjects under the Sun.
Vydsocchiffarh jagat sarvam is a well-deserved compliment to him.

9. Vrnddvana :

Still well-known by the same name. It is in U.P. A sacred place of all
Hindus irrespective of Vaigpnvism. It is named after Vrnda which according
to BV.P. KTfpa-janma-khap^-Ch. 17, was the name of the daughter of King
Kedara. She was the incarnation c€ Lak^nd. Sage Durvksas gave her the
Hari-mantra. She perfoimed penance for 60,000 years and sought Vispu as

70 Nirada Puribffa

her hudMmd. The forest place where she performed the penance, came
to be known as Vrnddvana :

Vfndd yatra tep$ tat tu VrudOvaiiatfi smftam J

BVP. Kfftux-janma-kha^^a 17.204.

In the same chapter, N&r&yana states that Vrnd& is one of the 16 synonyms
of Ridhk (Kfnut Vxnd&vanS VfndA Vfndd-vana-'vinodinf I ibid 17.21.b). The
forest of Ridha (with Krfoa) came to be called Vi-ndavana.

In the Divi-bhagtwata 7.30.69, Vy&sa gives a list of ^akti-ptlhas (Specially
holy ahrines of goddess SsJcd) out of which Vrndavana is one and is
associated with Radha.

Rtdtmitfi Dviravatyd tu Rddhd Vfnddoaae vane /

The Bh.P. Skandha X gives many details of Vmdivana which are shown by
guides to pilgrims today.

10. Loka-sidhakify :

When Krsna is identified with Para-Brahman, the gods in charge of the
creation, xnsuntenance and destruction of the universe, naturally become
his functionaries in carrying out the cycle of the creation etc. of the universe,
and as such are called the servants (entrusted to accomplish the routine of
this universe); and they are merely the rays of Lord K{-;i)a.

11. iaunaka :

According to Mbh. Adi. 1.19 and Anutdsana 30.65 he was the son of Sunaka
of Bhrgu clan. In Mbh. he is shown to be the performer of a sacrifice of
12 years duration in the Naimi^a forest (see below), and the Suita, Ugras-
ravas (son of Vy&sa’s disciple Roma-har^ai^a) came to visit him. In
NP.I. 1.3-14, Saunaka practised austerities in the Naimi$a forest and when
he was asked some problems of world-interests by sages, he led them to
Suta at SiddhJUranut (see below Sidt&dSrama).

12. Naimifireasya :

It is modem Nimsar at a distance of 20 miles from Sitapur and 45 miles
to the Nirth-West of Lucknow. Nimsar is a railway station on the former
Oudh-Rohilkhanda Railway. It is so called because Lord Vis^u destroyed
the Asura army there, within the twinkling of the eye {nimifa). Sridhara
on the Bh.P. 1.1.4 quotes from the VR.P. the etymology of this word as
follows :

evam krtvd tato devo munim Gauramukham tadA /
ta}dca nimifepedaih nihatath Ddnaoaih balam / /
araxyesmins tatas tvetam Naimifaranya~saf^fiitam /
bhavifyati yathdrtham vai Brtdmapindip vUefokam / /

The other more popular spelling is Nttimiia as is explained as a place where
the felly of the wheel mentally created by god Brahma, fell off. He instructed
that to be a holy place where sacrifices, penance, etc., may be fruitfully
performed. Va.P. 1.2.8 states :

bhramato dkarma-cakra^a yatra nmnir aSityata /
karmaai tana vik/yitarh Naimiiam mmi-pdjUam / /

This is quoted verbatim in Bd.P. 1.2.8. The £>evi Bh. P. 1.2.28-32 gives
the same etymology and suids that Kali has no entry (i.e. influence) in that
forest.

71

Notts

There seemi to be another Naimijira^ya (probably near the Kuru region)
mentioned in Ch&ndogya Upa. 1.2.13, also in Sathihtd 10.6, Tin^iya

Mahdbrahmana 25.6.4. But the Naimi^arapya in Purapas was on the banks
of the Gomati i.e. in U.P. which is Ninisar. R&ma performed his horse*
sacrifice at that place ;

ynffHa-vdtaS ’m swnaMn Gomatyd NmmiSt vatu /

^Hdpyatdm mahdbdho tad hi putyam anantaram fl

— V.R. 7.91.15.

it was idso the place of Sita’s secmid ordeal in which she disappeared in the
earth. (V.R.7. Sarga 97)

13. Siddhiirama :

Many places called Siddh&irama are mentioned in the Pur&qas e.g.
One near Buxar in Shahabad district is connected with god V&inana (his
birth’place); another in Gujarat near Dvaraka where and RSdhS

were reunited acording to BV.P. .'iri-Kffpa-janma-kht^i^t Ch. 124.2-8
arhiena devo deolbhi RuknUiiydifyiblur eva ca J
prqyqyau Dvdrakdm ramyith tasthau SiddhASramt svq^am j J etc.

But the Siddh&irama in NP. is significamtly described as to be yuklam saro-
bhir acchodaib (spotted with the lakes of crystalline, translucent water). The
specific mention of acchoda lake shows that this SiddhiSrama must be on the
bank of the Acchoda lake which is in Kashmir. It is now called Aechavala and
is at a distance of 6 miles from Marttapd^t.

14. Vtda-oeddAga-idstra-vit ;

Though a common traditional adjective, it covers the entire syllabus of
former eminent Pandits. Vedas are four : Kg, Saman, Yajus and Atharvan.
The Ved&Agas are six : 1. Sfkfd — “The science of proper articulation and
pronunciation” of particular Veda, (2) Kalpa — “The ceremonials and rituak
pertaining to that Veda”, (3) chandas “The science of prosody”, (4) Vyd-
karaffa “Grammar” (5) JVirukta “Etymological explanations of Vedic
words”, (6) JyoHf ‘Astronomy’. These ate ancillary to Vedas for the
correct pronunciation and interpretation of the text and the correct appli¬
cation of Mantras in the Vedic ceremonials. Sdstra from ^ids-to teach, to
instruct’— Upddi 4.158 ftran i.e.-s(r<i, showing a manual or treatise teaching a
subject systematically. According to Mt.P. 1.3.5 idstras like Mtmdmsd, Ny&ya
etc. came out of Brahma’s mouth after Veda, Vedahgas and Purapas. But
unorthodox Sdstras like Paiupata, Nakulifa, Bhairava (tantra), being
outside the Vedic fold should not be studied (A.P.)

vdmam pdiupata/h yogath nakulath caiva bludrcaiam /
asevyam etat kathitarh Veda-bdhvaih tathetarat f /

15 . Agniffoma :

It is a kind of Soma sacrifice. This was regarded as being bom out of the
first mouth of god Brahma :

Gdyatrbh ca ream caiva trivft-sotna-rathdntare /

Agniftomam ea yajMndm tiimanu praUuondn mukhdt / /

— Bd.P. 1.2.8.50

72

J^drada PurS^a

Va.P. 2.9.49 reads :

Agniftomam ca yqjUdtidrii ninme prathamin mukhdt /

It is a part of Jyoti^toma. It b to be performed in the Spring. Study of the
Vedas and being an agni-hotrin arc the two pre-conditions of eligibility to
perform thb sacrifice. The main material is Soma and the deities invoked are
Indra, Viyu, etc.

16. Sanaka-mukhyaistu :

By the four mentally-created sons of Brahm& viz., Sanaka, Sananda (na),
Sanatana and Sanatkumara, of which Sanaka was the first to be enumerated.
In Bh.P. 3.12. 4, 5 god Brahmft created these sons and ordered them to
procreate. They traiucended the path of karma and were perpetually celibate.
They disobeyed Brahma and followed the path of Liberation from SarhsAra.
Time had no power over them. They looked five years old. Thb child-like
appearance deceived Jaya and Vijaya, Vi^pu's attendants who did not allow
them to see Vi^^u. Being enraged they cursed them to be demons but assured
them that Lord Vi^^u will redeem them and they will rejoin their previous
posts. Thus they were bom as Hira^yik^a, Hiranya-kafipu and Lord Vi$nu
had to incarnate as Varidia and Nisiihha to relieve them from their demonic
birth. It b worth noting that in the Mbh., it b Sanatkumara who b more
active in propagating Vai^pavism and not Sanaka. Even in NP.l. 2.1 sages
ask Suta where Narada met Sanatkum^a, in spite of the seniority of Sanaka
as mentioned here. They arc always found in each others’ company and are
sometimes called collectively 'Kumaras* (Boy-sages). In Kaii khap^a we
are told that they generally live in Janaloka. More description about them is
given in the next chapter (w. 3-5).

17. Purufdrtha :

Principal objectives or goab in human life. Madhava defines them as
purufair arthyaU iti (that after which men aspire {SarvadarSana'Sangraha).
They are four in number: 1. Dharma —righteous behaviour, 2. artha —
wealth, 3. kdma (Desires or love not superseding righteousness or dharma —
BG.7.11), Mokfa — Liberation from •Samdrn. To thb mediaeval Vai^navas
added Bhakti (Devotion unto the Lord) as the fifth purufdrtha. Manu advises
all to strive for these energetically;

etac caturvidham vidydt purufdrtha-prayojarum /
osya nityam anufthdnath samyak kutydd atandfita(i / /

— Manu S.7.100

An advice endorsed by all &R(tt-writers and Purdna-compilcrs.

18. Mahd-pdtaka :

•Smrti-writers regard the commission of the following acts as very
heinous crimes, viz., Murder of a Brahmapa, liquor-drinking, theft, adultery
with one’s preceptor’s wife and complicity in these acts :

Brahma-hatydf surd-pdnam steyam gurvdhgandganah /
mahdati pdtakdrtydhus tatrsarhsargai ea taift, saha / /

— Manu 11.54

Also vide Y&jAavalkya 3.227, Vif^-Dharma Sutra 35.

The rigour about sathsarga (association) with a sinner b modified by
later Nibartdha-kiras. (Kane— Hist. Dh. Sdstra 111.944).

Noits

73

19. i/^a-p&takas :

Minor aim. Stn^Hs dilSer as to which are minor aim, and hence their
lists differ in details. Manu and other writers give about 49 acts as minor
sins. Most of them are anti-social in nature, e.g. abandoning one’s parents
or preceptor, adultery or incest, selling of one’s wife or children, etc. The
Smi[tis have provided different types of atonements {prdjmicittas) for tliese sins.
The prdyaicitt&dhydya is a common feature between Smi tis and many Purd^.

20. Vdji-medha or ASva-medha :

It is a sort of a Soma-ydga for absolute victory and only kings could per¬
form it. It is the “king of sacrifices’’ as Satapalha Br. 13.2.2.1 puts it. Its
spiritual description Om Ufd va aivasya medhyasya iirahj etc. is very famous,
but is a later sublimation. Originally, even in the time of RV., the horse was
killed for the sacrifice. Hence its name aiva-medha. But the orgy that was
later associated with it in later Vedas, is absent in RV. It appeal's to be an
Indo-European rite as Romans had their “October horse’’ similar in many
details to ours. The Upanifads have spiritualised sacrifices, of which the spiri¬
tualization of the horse-sacrifice is quoted above. It appears that since the
Asvamcdha of the Pandavas, this sacrifice was going out of vogue. Pali and
Ardha Magadhi canons do not mention any Horse-sacrifice at the time of
Buddha or Mahavira. It is after the revival of Hinduism that Hindu kings
like Pu$yamitra (180 b.c.), Vakafaka Pravarasena I, etc. took fancy to
perform this sacrifice. Muslim invasions from the 10th century became an
effective check on the imperial sacrifices like Asvamedha and Rajasuya.

21. Rajasuya :

A great sacrifice to be performed by a universal monarch (with the
participation of tributary princes) at the time of his coronation, as a mark
of his undisputed sovereignty rdjd vai raja-suyeneffvd bhavati as Satapatha
puts it. It is described in details m the Vdjasaneyi Samhitd Adhydya 9. kdt!t4ikas
35 to Adhydya 10. Kdtu^ikds 30. Yudhistliira’s Rajasuya is described in Mbh.
Sabhd Chs. 35-45 (In fact it starts with the expression of his desire for the
great sacrifice fit to be performed by uncontested sovereigns Mbh. Sabhd.
13.30). In it abhifecaniya is the principal rite. In it the king is bathed with
waters brought from seventeen sources in seventeen vessels of udumbara wood.
It also fell in disuse. But curiously enough the Jain king Kharvela is credited
to have performed a Rajasuya sacrifice (E.I. Vol.XX.79).

22. arUiavdda :

It is a statement usually recommending a vidhi or ritual by stating the good
aruing from proper observance and evils befalling by its omission, and also
adds historical instances to support its view. The Mimdmsakas have been
discussing this topic of arthavdda ’Declamatory texts’ for many generations.
Thus GadSdhara in Saktivdda states that according to Prabhakara the Artha¬
vdda texts cannot be regarded as trustworthy. This view is accepted by
NP. and hence its denunciation of those persons who regard Purdpas as
Arthavdda. But on this question of reliability of artha-vdda its trustworthy
and useful character has been established (vide—Ganganath Jha — Purva-
Mfmldhsd in its Sources, pp. 179-81.

74

N&rada Ptardtifa

23. Naraka :

A place where retribution for sins is suffered. The number ctf* such
places is different. According to Sankara Br. Sutra 3.1.15, the hells are 7
in number. Manu 4.88*90 and Yajhavalkya believe in 21 hdls, but their
names differ. Bh.P. 5.26 enumerates 28 hells. According to RV. 4.5.5. and
7.104.3, a heU is a subterranean dark pit. Atharva Veda believes hell to be
inhabited by ogresses and dissolute women. The list of sinners to be sent for
a particular sin to a particular hell differs from Purai;^ to Purkt^a, e.g. Pd.P.
Svarga-^kha(i4a 34, Pitdla kha^^a 48, Vp.2.6.7.32 BV.P. PrakfH ch.s

27 & 20. The descriptions in the Gani^o, Mdrkap^^a (12.3*39) are terrible
and are meant as deterrents against sinful acts.

24. Murdrt ;

Mura was the name of demon in charge of protecting the border of king
Bhaumasura (Naraka) of Pr%-jyotifapura. He screened Bhaumisura’s
kingdom by planting 6000 nooses around that border. But Kr$na cut them
all with his discus Sudar:iana and killed the demon Mura(Mbh. Sabhd, 38.29 ff).
According to Bh.P. 10.59.4-11, Mura was a demon of five heads who feeling
secure about the defence of Naraka's capital, was deeply asleep in water.
Kr^na cut the wire*defence by hu sword, roused the demon from sleep by
blowing his conch and severed his heads by his discus Sudariana. Hence, he
came to br known as Murari.

CHAPTER TWO

Eulogy of Lord FiVnu

The sages enquired :

1. How did Sanatkumara relate everyone of the reli¬
gious duties to Narada, the noble-souled sage ? How did these
two come together ?

2. O Suta ! In what place did those two expounders of
the Brahman stay ? Where did they sing the songs of (the glories
of) Hari ? Narrate that to us.

Suta replied :

3. Sanaka and other great-souled (sages) were the mental
sons' of god Brahma; they were free from egotism or ‘I-ness.*
All of them observed perpetual celibacy.

4. I shall recount their names :— They were Sanaka,
Sanandana, holy lord Sanatkumara and he who is remembered
as Sanatana.

5. They were devotees of Vis^u. These noble-souled
sages were engaged in the meditation of Brahman. They
resembled a thousand suns (in brilliance). They were desirous of
salvation and were highly truthful.

6. O Brahmanas ! Once (while) they started towards
their desired destination, the peak of Meru^ (to attend) god
Brahma’s assembly, they saw on their way, the river Gahga,
originating from Lord Vi§nu’s foot (Fifpa-^adi).®

7-8. On seeing it, they were about to take their bath in
the waters of the Slta^ (a branch of the Gahga). O excellent
Brahmanas ! In the meantime, the celestial sage Narada came
there. On seeing his elder brothers about to take their bath, he
bowed to them with his palms joined in reverence. With great
devotion and love, he invoked the names of the Slayer of
Madhu.^

9-11. "‘Obeisance to you, O Naraya];m, O Acyuta, O
Ananta (Infinite one), O Vasudeva, O Janardana, O Lord of
sacrifices, O Yajha-puru^a*, O Kf^pa, O Vifi^u, O Padmak$a

76

N&rada Purdna

(Lotui-eyed god), O KLaniala«kwta (Consort of goddess
Lakfim), O Ganga-janaka (the Proginator of the Gahga), O
Keiava, O Ksiroda-iayin (O Lord who couches in the milky
ocean), O god of gc^s, O Damodara,^ I bow to you. O
Sri-R^a,* O Visnu, O Narasimha,® O Vamana,^® O
Pradyumna,'^ O Sahkar$a;;ia,^2 O Vasudeva, O Unborn god
(4;a)» O Aniruddha,^® O Gk)d of spotless splendour, O
Murari (Enemy of Mura), you save us perpetually from
apprehensions.**

12. Uttering the names of Hari in this way, and bowing
down to the sages, his elder brothers, he (Narada) sat along
with them, and took bath with great pleasure.

13-14. All the five of them performed ablutions in the
waters of the Sita that dispel sins of the people, and performed
the tarpana ^*rites with reference to gods, sages and manes
{pitrs). They were absolved of their sins. O Brahmanas !
They came up (firom the river) and performed the twilight
prayers, and their other prescribed duties. They then held
various discussions and discourses based on the attributes of
N^ayana.

15. When the sages had completed their sacred rites on
the beautiful banks of the Gahga, Narada put these questions in
the course of various discourses and narratives.

Ndrada said :

16. O excellent sages, all of you are omniscient. You
arc exclusively devoted to the Lord. All of you are the spiritual
lords of the universe, highly blessed and eternal.

17. O learned sages ! You are engaged in the (spiri¬
tual) uplift of the worlds, and entertain friendliness towards the
indigent and the wretched. Hence, I (humbly) entreat you to
relate the characteristics of the Lord.

18. How is Lord Hari realized — Hari, by whom the
entire universe consisting of the mobiles and immobiles, is
created, and the waters from whose feet constitute the holy
Gahga ?

19. How do the threefold religious acts of men become
fruitful ? O honour-bestowing ones ! (Be pleased) to expound
the characteristics of the perfect knowledge and penance.

20. How is the worship of a guest to be performed whereby

1.2.21-27.

77

Visnu becomes propitiated ? O lords ! Be gracious unto me.
It behoves you to relate precisely and in details, these and other
similar things considered to be mystic secrets, bringing
satisfaction unto Hari.

Saunaka said :

(Narada begins the eulogy of Visnu)

21. Obeisance to the Supreme Lord, who is greater than
the greatest. He is immanent in the greater and the lesser
beings. He is both endowed with attributes and still devoid of
attributes {saguna and nirgma). Salutations unto Him.

22. Hail to the Lord devoid of Maya;^’ Obeisance to the
Deity termed Atmariy the possessor of the deluding Potency
called MSyd and who constitutes the universe. I bow to the
Lord of yogins, identical with Toga and comprehensible through
Toga. Salutations to Visnu.

23. Obeisance to the Perfect Knowledge, to one who

can be realized through perfect knowledge, to the sole cause of
all knowledge, to the Lord of perfect knowledge, to the Deity
identical with (object of knowledge). (the knower)

and the Vijndna-sampad (riches of perfect knowledge).'*

24. Obeisance to the meditation, to the one comprehen¬
sible through meditation, to him who dispels the sins of the
meditator, to the Lord of meditation, to the intelligent one,
and to one who represents the identity between the dhyeya
(object of meditation), dhydtr (the subject, the person who
meditates).

25. I always bow down to that unborn primeval, real,
truthful Lord of prayer, whose energy and power inspire the
sun, moon, fire, the creator of the gods, the demigods
known as Siddhas, Yaksas and the Asuras, and the groups of
serpents.

26. I take resort to that unborn Lord who assumes the
form of Brahma, and creates the worlds, who alone is the pro¬
tector (of the worlds) assuming the forms of Brahmanas and
Visnu, and who assumes the body called Rudra for dissolving
the world, at the end of the KalpaSy and then lies (in the form of a
small child) licking (the big toe of) his foot.

27. I seek refuge in that primordial Deity Visnu — the
Lord who shines in his region called Para (the transcendental).

78

N&rada PutSm

that Lord by reciting whose name, the mighty leader of
elephants^’ was released from the terrible grip of the crocodile
(I seek refuge in that primordial Vis^u).

28. He assumes the form of Siva in regard to those possess¬
ing devotion unto Siva; he assumes the form of Visnu for the
sake of those who are sanctified by meditation upon Hari. Ever
and anon, 1 seek refuge in him alone, who causes physical
bodies in accordance with the previous conception.

29. I bow always unto that son of Vasudeva who slew
Keyin'* and Naraka,^* who, even as a boy lifted up a
mountain*® by mems of the tip of his hand, and the God who
habitually removes the burden of the Earth.

30. I salute to that unborn Lord who, incarnated in the
terrific form of the Man-lion (from the pillar), tore up the
chest of the demon (Hiranyakafipu), as hard as the rock, and
who protected Prahlada, his own devotee.

31. I pay obeisance to that Supreme Primeval Person desig¬
nated as the Self (dtmcm)y who is embellished by means of the
ether, etc., who is ever unsullied. Eternal and incomprehensible;
who (though) the creator of the universe, is devoid of activities.

32. I worship that First Principle, the Soul (dtman) who
stays as undivided one, with all his different forms, viz., Brahma,
Indra, Rudra, the fire-god,*^ the wind-god and the categories
or classes of beings e.g. the mortals, demigods, like Gandharvas
and Yak^as, Asuras and gods {devas).

33. I have sought asylum in that from which all this
(universe) became distinct, and was originated, sustained and
in which it will get dissolved afterwards.

34. I have resorted (for refuge) to him who stands in
the form of the universe, and appears to be involved in and
attached to the world but who, in reality, is not attached at ail,
and is perfect.

35. 1 seek refuge in him who, though stationed in the
heart (as antardtmm)^ is not cognised by those whose selves or
minds are deluded by Maya, and who is the supreme-most
and the purest of all.

36. I .seek shelter in him who is of the nature of the per¬
fect knowledge. He shines forth everywhere to those who
refrain from all attachments, and whose souls or minds revel
in the path of meditation.

1.2.37-47.

79

37. When there was an impediment at the time of churn¬
ing the ocean for the sake of nectar, he held the mount
Mandara*^ on his back, for the welfare of the gods. 1 seek
refuge in that Tortoise.**

38. With his pointed and curved fang, the Infinite Being
lifted the earth from the ocean, and stabilised this entire
universe. I bow down to that Boar.**

39. Desirous of protecting Prahlada,*® he tore up the
rock-like hard chest of the demon Hiranyaka^ipu and killed
him. I pay obeisance to that Nrsimha (Man-lion).

40. Having secured the gift of land from the son of Viro-
cana (i.c. Bali), with two paces he covered the entire universe
upto the region of god Brahma, and handed over the same to
gods. I bow down to that Ajita (the unconquered Lord).

41. Due to the crime committed by Kartavirya Arjuna of
the Haihaya** clan, he destroyed, for twenty-one times, the race
of K^atriyas. I bow down to that son of Jamadagni.*^

42. He manifested himself in four forms (4 sons of
Da^aratha). Surrounded by monkeys, he killed the army ot
the demons (Raksasas). I bow down to that Ramacandra.

43. Assuming (lit. by resorting to) the two forms (viz. Sri-
krsna and Balarama), he removed the burden of the earth and
(ultimately) destroyed his own family. I worship that
Srikrsna.

44. People of the three worlds beginning with the Earth
see within their souls that pure Lord who is delighted within
himself. I worship that Ruler of the universe who is resplen¬
dent and pure,** devoid of impurities.

45. Having massacred all the impure sinners by means of
his sharp-edged sword,*® at the end of the Kali Age, he
re-established the Dkarma at the beginning of the Kfta Age. To
him I salute.

46. I resort to him whose these and other innumerable
forms are impossible to be enumerated by him (i.e. by any
person) even in millions of years, O Pandavas. I worship
him.

47. Even great sages, gods, demons {Asuras) and Manus®*
cannot*^ fully comprehend the greatness of his name. How
can I, an insignificant person, worship him (with full
realisation) }

80

Narada Pur&na

48. Even by hearing his name, men who have committed
great sins attain sanctity. How can I, a weak-minded person
of mean intellect, eulogise him (adequately) ?

49. If somehow or other (by a lucky chance) the sinners
manage to glorify or hear his name, they become purified and
the purified ones attain Liberation (from Saihsara).

50. I seek refuge in that deity of the form of perfect
knowledge whom Yogins, freed from sins, perceive after stabili¬
sing their individual soul {&tman) in the (supreme) dtman.

51. The Sdrhkhya^^ (followers of the path of knowledge)
perceive Hari of perfect dtman, in everything. I worship that
Ageless, Eternal (hence the First) Deity who is of the nature of
perfect knowledge.

52. I salute Lord Hari who is immanent in all living
beings, is quiescent, omniscient (perceiver of everything),
who has thousands of heads®® and who is very real (of positive
existence).

53. I woi'ship that unaging Supreme Ruler who stands
the breadth of ten fingers above the universe of both past
and the future, whether mobile or immobile.®*

54. Again and again do I pay obeisance to that unborn
mystic Deity, who is minuter than the minutest and greater
than the greatest,®® and the secret-most among the secrets.

55. I salute the Supreme Person, the Ruler of the universe
who bestows his own region if he be meditated upon, remem¬
bered, worshipped, heard of or even bowed to.

56. As Narada eulogised the great Lord thus, those great
sages like Sanandana and others, with eyes bedimmed with
tears of joy, became highly delighted, in the company of
Narada.

57. He who gets up early in the morning and reads this
hymn to the Supreme Person (Visnu) gets his soul purified of
all sins, and attains to region of Visnu (Vaikunfha)

CHAPTER TWO

Eulogy of Lord l^tniu

1. M&nasiht StOdht :

Spiritual sons. These are collectively called Sanakidi (Sanaka and
others). When they were created they were asked by god Brahmk to pro¬
create the world, but they, being sdttvic incarnations, adopted the path of
perpetual celibacy and devotion unto Lord Vi^qu. These should be distin¬
guished from another group of mdnasa putras (mental sons) of god Brahm&
who became the progenitors of the world. According to VP. 1.7.4.5, they
are Bh-gu, Pulastya, Pulaha, Kratu, Ahgiras, Marici, Dak^a, Atri and
Vasistha. Afhh Adi 5.10 and 66.4 delete Bhrgu, Dak;a and Vasi$tha and
give only six mental sons.

2. Meru-SiAga ;

The peak of mount Meru, the site of god Brahm&’s abode, Manovatl.
The city is situated on the main peak or rather plateau (middle) of the Meru
and 10,000 yojanas in square-area. The Mt.P., ch. 113, states that Meru
(or Sumeru) is bounded on the North by Uttara Kuru, on the South
by Bharata Varfa, on the West by Ketu-miUt and on the east by Bhadrdioa.
Scholars regard Pamirs as Meru (K. L. Daftari — Astronomical Method :
Application to the chronology of Artcient India, pp. 196-98, V. S. Agrawala —
Mdrkandeya Purdrta — Eka Sdthskrtika Adhyayana^ p. 139; S. M. AH — The
Geography of the Piirdnas (i^~64) Dr. Harsha’s ingenious identiBcation of Mt.
Altai (‘A Mount of gold’ — in Mongolia) with ‘Meru, the Homeland of
Aryans’ in Vishveshwardnaruia Bhdrata-Bhdrati, Hoshiarpur, 1964 and accepted
by Baldcv Upadhyay in Purdpa VimarSa, pp. 319-20, deserves consideration.

3. Vispupadi Gahgd :

.According to Bh.P. 5.17.1-3, when Lord Visnu, in his V&mana incarna¬
tion, manifested his cosmic form and raised his leB foot to cover the
heavenly regions in the second step, he let the upper crest of the shell of the
cosmic egg {brahmdnda) go cracked by the nail of the big toe of his left foot, and
through that opening rushed in the water covering the cosmic egg externally.
The stream of water washed the feet of the Lord and was designated Bhaga-
vatpadt. After a period of thousands oiyugas, she descended on the top of the
celestial regions called Viftuipada, where Dhruva, the son of Uttanapada
meditates on the Lord (SA.P.5.23). It is due to her association with the feet
of Lord Vispu and its Hrst descent on Visftupadet that Gahga is known as
Vifnupudi. In Brahma-Vaioarta P. Prakrtikhan^t* 11.127-140, we are told that
Ganga went to Vaikuntha by Rddkikd mantra, and by Vi?nu’s order flowed out
of the lotus-feet of Vi.snu. Hence, she is called Vifpitpadi.

nirgatd VifjtH-pdddbjdt tena Vifnupadi smrtd / ibid. 140.

4. Sitd :

The Tarim-yarkand river called Sitd by Chinese (e.g. Hiuen Tsang)
V. S. Agrawala identifies it with the Oxus (Mdrkandeya P., p. 139). N. L. De

82

N&rada Pur&^a

remarks, **From the names of the places mentioned in the Brahmd^da P. ch. 57
through which the Sita flows, its identification with the Jaxartes appears to
be correct (GDAMI 1.187).

5. Madhu-dvif :

The enemy-slayer of Madhu, an epithet of god Vis^u. Madhu and
Kaitabha were demon-brothers who stole away the Vedas from god Brahmd,
while Lord Visnu was in his yogic trance (sleep). BrahmS sought Vifnu’s
help. Visnu sought a boon from Madhu and his brother Kaitabha of killing
them {Mbh. Vana. 203.30). Vis^u killed him by placing him on his lap.
Hence, Vi$nu came to be known as Madhusudana (slayer of Madhu). Devi
Bhdgavala X.ll supports the M6/i. information of their birth from ear-wax,
and their power due to the boons received from Devi, the rest is the same as
in the MA/t.

6. Tajtla Purufa ;

Lord Vi^nu, the presiding deity of all sacrifices. In Bh.P. 2.7-11, He is
described as ‘sacrifice incarnate (for whom sacrifices are performed), and an
embodiment of Vedas, the Soul of all deities. Vedas are his breath.

7. D&modara :

(I) One who is tied with a rope round the waist. Owing to complaints
about his mischiefs by cowherdesses of Gokula, Lord Ki spa was so tied to a
wooden mortar by his foster-mother, Yasoda (Bh.P. 10.9.13-14). Hence
(Kfisna’s or Visnu’s epithet), also HV.63-14-26.

(II) One who is approachable through intellect enriched by Self-Control
and such other means (damadi-Sadhanena utkiffd matir yd, tayd gamyale iti
Ddmodarah.

(III) One who carries universes in his abdomen
(III) ddmdni lokandmdni tdni yasyodardntare

ten Ddmodaro devafi — Sankara on

Vifpusahasrandma

8. Rdma :

The Seventh incarnation of Visnu. The Hero of Valmiki’s epic the
Rdmdyapa. The son ofDasaratha for whose word he exiled himself for fourrtcen
years, to a forest. He was an ideal king, a paragon of virtues.

9. J\fttratimka :

The fourth incarnation of god Visnu. For saving the world from the
tyranny of the demon-king Hiranyakasipu, and for protecting his devotee
Prahl&da, the demon-prince (Son of Hiranyakasipu), the Lord manifested
himself through a column in a half-lion-half-man form, and killed him on
his own lap with his claws (thereby observing all the conditions of .mmor-
^tality in the boon conferred on him by god Brahma). After killing Hiran-
yakaiipu and blessing Prahlada, he disappeared. For details vide Bh.P.
7.8.18-33, Mbh.Sabhd. 38.29.

10. Vdmcaia :

Vedic Visnu, the Sun-god and his three g^ant stepis are famous in RV.
1-22.17, 18, etc. ^atapatha l-2.5~7 is probably the source of the Purfinic Vamana
episode in Purgnas. He is the fiflh incarnation of Visnu. To re-instate Indra
to his post in the celestial world, which was occupied by the pious demon

Notis

83

Vif^u was bom of Kasyapa and Aditi. As a short boy (Vilmana)
whose investiture of thread was just performed, he went to Bali who was then
performing a sacrihce on the bank of the Narmadi, and begged for three
paces land. Bali’s preceptor !§ukra saw through this ruse of Visnu and
opposed the gift. Bali was adamant. And as soon as Bali formally completed
the gift with water, Vifiju suddenly manifested his cosmic form. He occupied
the earth in one step, and the heavens in the second, and asked Bali space for
the third step. King Bali, the great devotee of Vi$iju offered liis head for the
third step. Vif^u pushed Bali down to the nether world where he was how<
ever provided with all the affluence of the celestial world. But Indra found
the throne of the heaiven vacant and occupied it.

— Bh.P. 8.19, R&m. Bala. 29

Mbk.Sabha 38.29, Padma P. vol. V
Uttarakhanda 'ch. 240.

11. Pradyumm :

According to ^firdpas he is the god of Love burnt by god Siva for disturb¬
ing his penance.' He was then bom as the son of Krsiia and Rukmini. As the
epithet is applied to Lord Visnu, it implies his manifestation {Vyaha) as
Pradyumna {Bh.P. 12.11.21), detailed in the Paflcaratra dgamas. He represents
aharhkdra (Ego, ‘I’-ness), and is the witness of the dreamless state of sleep.
This is the Bhagavata concept. According to the Ahirbudknya sathhUa, the
difference between Prakrti and Purusa starts in the Pradyumna stage. He
actuates men to perform work {Ahirbudknya 55.18). He is an intramundane
vyuha and al'O a vibhava (incarnation) of VUsudeva. It must in the dgamic
sense that this epithet is applied to Visnu.

12. Sankarfom :

N. of Balarama, Krsna’s elder brother who in his embryonic stage was
transferred-from Yafoda’s womb to Rohini’s.
gttrbha-saAkarsapal lath vai
prahuh Sankarfoiifam bkuoi / Bh.P. 10.2.13.

But his identification with Visriu is a PaHcardtra concept which regards him as
a manifestation {Vyuha) of Visnu

Vdsudevak SaAkarfopah Pradyumnah purufah svayam !

Aniruddha iti Brahman mSrtivyiiho'bhidhfyate ! !

Bh.P. 12.11.21.

The Bh.P. regards them as mere murti-vyuha or a part incarnation. With
the PaAearatra Agama^ however, Sankarsana is an important vySha and also
a vibhava. SaAkarfapa carries in him the whole of the universe, as if it is an
atom. He is the support of the universe {aie^a-bhnvanadhara). All the Sastras
have been produced by him and in him they disappear at the end of the
universe {Ahirbudknya 54.16).

13. Aniruddha :

The N. of a grandson of Krsna and the son of Pradyumna, the romantic
lover of Usa, the daughter of Bipasura {{Mbh. Sahha. 38) His identification
with Vi?i>u, god Brahma being bom out of the lotus sprouted from his naval
is accepted in Mbh.Bklfma 65.71; 340.30-31. As noted above, the

Bh.P. accepts him as a miirti-tyuha — part incarnation of Visnu. Bui his
identification with Visnu and its use as Visnu’s epithet is a Paflcaratra concept

84

N&rada Pwr&na

wherein Aniruddba is both a vyUka (manifestation) as well as a mdjfeioara.
There are some conflicting statements about the functions of Aniruddha in
the LiApnl TarUrOt Vifvaksena sathhitd, but to the Purdffa writer, Aniruddha
being a vyuha was probably enough to use it as an epithet of Vifnu.For details
vide O.Schrader — Intro, to the Pafleardtra.

14. Tarpana — (rites)

One of the five daily ^q;&u to be performed by men, in which libations of
water to the gods, sages and the deceased ancestors are offered by mention¬
ing their names.

tarpofunh ca hicik kurydt pratyahsah sndtako dvija(i /
deoebhyaica rfibt^aica pitrbhyaica yathdkramam // — Sdtdtapa

15. Mdyd

The illusion by virtue of which one considers the unreal universe as
really existent, and as distinct from the Supreme Spirit. Lord Vis^^u is above
this illusion. Hence, he is called amdya (devoid of — transcendental to —
Mdyd), But Mdyd is regarded as the deluding Potency of Vifnu. Hence, he
is called the Lord of M&yi (Mdyin) as well, in this verse. In the Vardha P.,
the presiding deity of the earth asks Vis^u to describe His May& potency to
her. In reply Vifou recounts in details how the whole universe works under
the influence of his MSya. It is also called yoga-Mdyd resorting to which
Kr$na (Vis^u) participated in the rdsa in the Bh.P. 10.30-31. PaheadaSi
6.122-141 describes the Vedantic concept of Maya (as succinctly stated at
the beginning). God Visnu is not affected by the M§yS. Hence the epithet
*amflya’.

16 .

In an advanced spiritual stage, the triad of the knower, knowledge and
the object of knowledge or the meditator, meditation, and the object of
meditation loses the distinctness of these components, and is realized as one.
This is known as Tripufi-nirdsa. Here, all these trinities are merged in Visnu
and hence regarded as identical with Lord Visnu.

17. Gqjendra

King Indradyumna, the Pant^yan king, bom in the family of SvSyam-
bhuva Manu, was a great devotee of Vi?nu. While engaged in meditation
during retirement from kingship, he did not notice the arrival of sage Agastya
who, being enraged, cursed him to be an elephant. When he, as a king-
elephant, entered the lake near mount Trikuta, a crocodile which was pre¬
viously a Gandharva called HuhG and was cursed to be a crocodile, caught
hold of his leg. The elephant wanted to extricate its leg, but could not do so,
despite a struggle for 1000 years. At last, finding all his strength exhausted
and that he would be dragged into the water and meet death, he appealed
to Lord Vi^nu who relieved him by killing the alligator with his discus
Sudarfana and both the elephant and the crocodile got absolved from their
cunes. This episode from Bh.P. 8 chs 2-4 is mentined here.

18. KeHn

A demon, follower of Kathsa; he possessed the pwwer of 10,000 elephants.
At the instance of Kaihsa, he assumed the form of a horse and attacked
and was killed by at a place now known as Kesighat at Vrndi-

85

jYotes

vana (UP.)^*5>16. —> MBtf.iSoiiiAd, ch. 38. In Mhh. AivmutUttka 69.23,
Krf 9 » decides to have killed Keiin as per dhama.

19. Naraka edm BhmrniOsura

A valiant asura — son of the goddess presiding over the earth, fie was a
king of PrSgjyotisa (Assam). He carried away and kept in confinement
16000 princesses and daughters of sidJhas,, on/ror, etc. He attacked the celestial
region and defeating Indra carried away the ear-rings of Aditi, and the
white umbrella, insignia of Indra’s sovereignty. Indra appealed to Kfsna at
Dv&rak&. along with his queen Satyabham^, rode on Garuda, flew

to Naraka’s capital and slew him. He installed his son Bhagadatta on the
throne at Pr&gjyotifa, and released the 16000 princesses who subsequently
married him. Bh.P. 10 dh.39., V.P 5.29

— HV. {Harivaihia) — Vifpu Parva ch. -63, Mbh- Sabhd 38, also

Udyoga 48, 80-84.

20. Gotram

Mount Govardhana, 18 miles from V^ndavana in Mathura district. In
the village known as Paitho, Ktf^a is said to have lifted up the mountain on
his small finger, and held it as an umbrella over the heads of inmates of Nanda’s
Vraja and the cattle, to protect them from the deluge like rain-showers
sent by Indra, to punish them for not offering him his annual sacrifice. The
story is detailed in the following :

Mbh. Sabhd 41.9, udyoga 130.46
KP.5.Gh.ll, HV. Vifpu P. ch. 18, Bh. P. 10.25

21. In the 1st half of tliis (No. 32} verse, in Brahmendra-Rudrdnilmdyumttrfya:
the underlined word be emended as anala instead of the present anila
‘wind’, as the word is followed by vdyu and anita-vdyu is tautologous.

22. Manddra

The mount that was used as a chuming-rod for churning the ocean, for
obtaining nectar (amrta) {Mbh.Adi 18-6-8, 13, 16-21, 8.5-10). It is now

identified with a hill two or three miles to the north of Baihsi, in the Banki
sub-division of Bhagalpur District. It is an isolated hill of about 700 feet
height with a groove all round the middle, to indicate the impression of the
coil of serpent Vasuki. This groove is artificial and bears the marks of ehiseU,

23. Kurma (A Tortoise)

The second, out of ten chief incarnations, of Vi$nu. At the time of churning
the ocean for getting the nectar, gods and demons/used the mount Mandara
as the chuming-drill and serpent Vasuki as the chuming-rope. But mount
Mandira having no fixation of the bottom, began to sink down. God Vifpu
then assumed the form of a tortoise with a back 100,000 j»q;anar in extent, got
under the sinking mountain and lifted it up, and supported it till the nectar
was churned out.

—Bh.P. 8.7.8-10, Agni P.3. VR.Bdla 45 {sarga).

24. Vardha

In Vedic Literature, Var&ha is a manifestation of Prajapati (Tati. Sathhitd
7-1-5-1, TttU. Br. 1.1.6, Satapatha 14.1.2.11) But in Pura^as the Boar is an
incarnation of Vif^u. This is usually regarded as the third, out of the ten main
incarnations of Vt$QU, (AP.-^Ag^ PMnllia-Ch.4), but according to the Bh.P.

86

Narada Pwr&fa

1.3.7, it is the second incarnation which Vi$ 9 u, the presiding deity of sacrihces,
undertook for lifting up the earth which sank down to the nether-world —
rasdtala (£A.P.3.13.15), but APA.2 states that the killing of demon Hira^-
yak^a is the main purpose. Bh.P. 3.13.18-45 describes the fight between
Varaha and Hira^yak.^ in which the demon was killed, but he killed the
demon as he came in the way of liAing up the earth, and stabilising it in its
proper position, (also M^h. Sabhd, ch. 38). MP. in ch. 5.247*48 details the
symbolism of this incarnation. The description of yajM-vardha (in MP. 248.
67-73) beginning with Vedapddo yi^ta-darhftrah KratudantaS dttntukhafi, etc.
has its echoes in VP. 6.16.23, Bd.P, — Prakriyd Pada 3.9-23, Bm.P. 213.33.7
and even in Smrtis like the Vif^ Siafti 1.3-9. The image of yajAa-Vardha, at
Vihara (ancient Vardhanagara), 8 miles from Vijapur, N. Gujarat, shows
the influence of .the concept till 1000 a.d. Maha-Varaha images at Udayagiri
cave ...(circa 400 a.d.), at Badami (Bijapur Dist. Karnataka) of the 7th
cent. A.D., and a^ the Dasavatara cave at Ellora (circa 800 a.d.), show the
hold of this avatdra on popular mind. It must, however, be noted that origi¬
nally yajfla-vardha is a Vedic concept with profound meaning with reference
to Vedic cosmogony, though Purai^-writers draped it differently with their
imagination, and a correspondence between the elements of sacrifices and the
parts of Varaha’s body is established.

25. Prahldda or Prahrdda

Son of demon Hiranyakasipu and Kayadhu. When Hiranyakasipu
went to perform penance, gods attacked his kingdom and Indra carried away
Kayadhu who was pregnant, but Narada rescued her and gave her asylum
in i^is hermitage. It was while dwelling here that Prahlada, in his mother’s
womb, was given instructions in spiritual matters {Bh.P. 7.7 10-16). He was
sent by his father to Sukra’s son for education, but he became a staunch devo¬
tee of god Visnu — the enemy of their family. While testing the progress of
his son, Hiranyakasipu discovered this {Bh.P. 7,5.23-32), and used torture
to,correcthim {Bh.P. 7.5.37-44; VP. 1.17.32-53, also ch. 18 to 20). In the
final interview, Hiranyakasipu asked Prahlada if god Vi§iiu was the pillar
of the audience hall, and Visnu manifested himself as a Man-Lion from
within, and killed Hiranyakasipu. Prahlada was crowned as the king.
Vamana P. chs. (7 & 8) describe his pilgrimage to Pii^kara, and
fight with sages Nara and Naraya^a and defeat by Narayana. He
is regarded as a great devotee of Lord Visnu — mahdbhdgavata {Bh.P.
6.3.20). When Vi$nu incarnated as Vamana and manifested his cosmic
form to put down his grandson Bali, he praised Vamana {Bh.P. 8.23.6).
In the Mbh. also, he is a respectable figure. According to Bh.P. 5.18.7, he
sp>ends his remaining days as a devotee of god Vi^QU as Man-Lion in the
• Harivar^a — {Bh.P. 5.18.7).

26. Haihaya — Sahasrdrjuna.

This refers to king Arjuna, the son of king Kftavirya of the Hhihaya clan—
a branch of Yadus. According to Bh.P. 9,23.24-27, he was the lord of the
«ntire earth. 'No other ruler of the earth can reach Arjuna’s status in per¬
formance of sacrifices, munificent donations, yogic powers, scholarship, mili¬
tary victories’. He was a disciple of Datta who conferred on him 1000 arms,
and thus he came to be knpwn as Sahasrdrjuna. {Bd.P.4.4). He ruled at Mahi;-

Mohs

87

mati (Mod. Maheivara) on the right bank of the Narmada in M.P. He
defeated Ravana and kept him a captive. His glorious rule is described id
Bd.P.bQ, Mbh.Vana.Wfi, AmtHsana 29.

The hereditary rivalry between Bhjgus and Haihayas for supremacy in
Western India, culminated in the raid of Jamadagni's hermitage for the posses*
sion of Kamadhenu (a wish-yielding cow) (Bd.P.chs 67-70, Bh,P.9,23. 24-28,
Mbh. Fiann 116.19-21). In a lightening reprisal, Parasurama killed Arjuna
in a surprise attack near Mahismati—an act— strongly disapproved by
Jamadagni (BA.P.9.15.38-41).

The mention of annihilation of Ksatriyas for 21 times in the above verse
is a mythological representation of the struggle between Bhrgus and Hai¬
hayas. Parasurama discom6ted the Haihayas a number of times, but after
his retirement, the Bhrgus withdrew from Central and Western India and
shifted to the North.

27. J&madagnya (Parasurama)

Parasurama, the son of Jamadagni of the Bhfgu clan. A great military
leader of his times. In the hereditary feud between Bhrgus and Haihayas in
which Jamadagni was killed, Parasurama defeated the Haihayas 21 times,
which is inflated as “the annihilation of the Ksattriya race for 21 times’*
{Mbh. i4<7i.64.4, Vam 117. etc. iJrf.P.ch.83. etc.) It appears that he was dissuad¬
ed from his ruthles.sness by his elderly clansmen and he performed a sacri¬
fice at Samantapaiicaka (Kuruksetra) where he gave to Kasyapa as a gill,
all the land conquered by him. Kasyapa requested him to go out of the
donated lands and 6nd out for him some new place. He seems to be the hrst
explorer of the land between the Western Ghats and the Arabian-sea, as people
from Northern Kohkana to Kerala claim him as such. He finally retired to
mount Mahendra—Eastern Ghats probably to Mahendra malei near Ganjam.
After retirement, he had a scuffle with Rama for breaking l&iva’s bow {Mbh.
Vana. ch.9) and with his disciple Bhisma for his refusal to marry Princess Amb&
abducted by him.

He is ftopularly regarded as the 6ih incarnation of Vispu though he is
called the 16th in the Bk.P. 1.3.20; 9.1.). 13. They suppose that he is one of
the seven eternally living persons {cirajfvin). Also vide M.P.^1, V.P. 4-7, 4-11.

28. Here nirmala and Suddha are not tautological, God is both resplendent
(nirmala) and pure (unmixed) despite his being antardtman the Inner Soul
and Controller’ of all, as mentioned in the 1st half.

29. This refers to Visnu’s future (the 10th) incarnation called K^l^t who will
terminate the Kali age by massacring all sinners, re-establish dhanna and pave
the way for the Golden Age {K’rta yuga). He w;ill be born in a place called
Sambhala, as a son of a Brahmana Vismiyasas (PA.P. 1.3.25, AP.ch.16.8-10).

30. Manti

The mythical progenitor and Law-giver of the human race and the first
sovereign of the entire world. His reign or life-span extends to 71 Caturyugas
or roughly (71 x36,00000=2566,00000 human years) V. Mani— Purdpie En¬
cyclopaedia, p. 482. But in Siddhanta-iiromatd on Kdlamdna, manvantara •=
30,67,20.00 human years. He is helped by seven sages, gods, Indra and his

88

Ndrada Pur&Q/a

sons or kings. There are*14 Manus whose reigns tsJten together nuUce one day
or ktipa qf god Brahm&. The fourteen Manus are as fallows :

(1) Sv&yambhuva, (2) Svarocifia, (3) Auttami, (4) Tihnasa, (5}Raivata,
(6) Cikfufa (7) Vaivasvata (the present Manu) (8) S&varqi, (9) Dak^a*
savarqi, (10) Brahmasavarqi, (11) Dharmasavarqi, (12) Rudra-s&varqi,
(13) Deva-S&varpi, and (14) Indrasavarqi (BAP.8.13; V.P. 3.1, 3.2.)

31. Syntactically a defective verse for lack of a finite verb. The meaning is
obvious. Hence 'cannot’ is supplied to make the sentence complete.

32. Sdthkfya

Used in the epic sense ‘Path of knowledge’ as in the BG.ll Sdmkhya yoga.
It is the theistic Saihkhya Philosophy that u implied here. It may be noted
that at the worst the S&hkhyas are Agnostic and not Atheist, as about God
the Sutra says 'God is not proved logically’ (livardsidd/uftland not livar&bh&vdtl)
33-34. Echoes of the text of the Purufa Sukta,viz.

Sahasra-Sfrfd purufah sahasrdkfah sahasrapat f
sa bhumim viivato vxtoS atyatiffhad dai&iiguUm //

RV.X.90.1

35. cf. Kafka Up. 2.20, i'oet. Up. 3.20.

Mahin&r&yta^ 8.3, KaivtUya Up. 20.

CHAPTER THREE

The Description Of The Sphere Of The Earth
And Of Bhdrata

Ndrada enquired :

1. How did the Omnipresent Primordial Deity create
Brahma and others, formerly O Sanaka, narrate this unto
me, since your worship is omniscient.

Sri Sanaka narrated :

2. Narayana is imperishable and Infinite. He is omni¬
present and unsullied. This entire universe consisting of the
mobile and immobile beings is pervaded by him.

3. At the time of the first creation,‘ the self-luminous
great Visnu constituting the universe, presided over a differen¬
tiation in the gums^ and created the three forms of the
deities.

4-5. Formerly, the Lord created god Brahma from the
right part of his Person, for the purpose of creation (of the
worlds), O sage; from the middle, he created Isana (the
Master) called Rudra, who causes the dissolution of the uni¬
verse. For the sake of protecting this universe, he created the
immutable Visnu from his left side. Some designate that
imperishable Primordial Lord by the epithet Siva, some by the
name Visnu (the Eternal Truth), while some call him
Brahma.

6. Vii^nu’s Supreme Sakti* (Energy) stimulating the
process of the universe is both positive and negative (existent
and non-existent) in nature, and is described ‘Vidya-avidya*
(Spiritual Knowledge and Ignorance or Nescience).

7. When the universe appears as distinct and separate
from Great Vi$;^u, that is the accomplishment (effect) of
Nescience which is the cause of misery.

8. O Narada, when the conditioning factors such as
the knower, the knowable etc. fuse together, and cease to exist.

90

Ndrada Purdifa

the knowledge or comprehension of the oneness of everything
(in the universe) i.e. the existence of only one entity, viz.,
Brahman, is called Vidya (spiritual lore).

9. Thus the Maya of the great Visnu, if seen as distinct
and separate from him, bestows (i.e. involves one in) the
worldly existence, but if realized with the consciousness of non-
difference from him, it brings about the destruction of the
Sarnsara (or metempsychosis).

10. The entire universe of the mobile and immobile
beings, has been originated from Visnu’s (illusive) potency.
All these things whether they move or not are different
from it.

11. Just as, by means of the conditioning factors (such as
a pot, a room) the ether differs (as the ether conditioned
by the pot, etc.), so also the entire universe appears different
through the conditioning factor of avidyd (Nescience).

12. O Sage, even as Lord Hari pervades the entire
universe so also does liis (potency), just as the burning capacity
of a (heated, fiery) coal manifests itself by pervading its
substratum.

13. Some call this potency {Sakti)^ Uma,* others call it
Laksmi, still others call it Bharati, Girija and Ambika.

14-15. The great sages designate her as Durga, Bhadra-
kali, Gandi, Mahesvari, Kaumarl, Vaisnavi, Varahi, Aindri,
Sambhavi, Brahmi, Vidya (spiritual knowledge), Avidya
(Nescience), Maya ('The illusive potency of the Lord) and
Pard Prakrti (The Supreme Primordial Nature).

16. Sefoiakti is Visnu’s transcendental power, the cause
of creation, etc. of the universe. It pervades the universe in its
‘manifest-cum-unmanifest form’, and abides therein.

17. One of these is the cause of creation, maintenance and
dissolution, viz., Prakrti (Tlie Primordial Nature), Purufa, Kdla
(Time), Vidhi (abidance of the opportune time or fate) and
slhiti (steadiness or continuance in one state).

18. .All this (universe) has been created by the deity
assuming the form of Brahma, but it is (authoritatively) stated
that the Supreme Deity transcends him and is eternal.

19-22. The God who protects is called the Eternal Deity.
The Lord who protects is the Purufa, greater than and beyond
the worlds. What is greater than and beyond him is the highest

i.3.23-31.

91

imperishable region. (He is called) akfara (the imperishable),
Nirguna (devoid of attributes), Buddha (pure), ParipUrna
(perfect, complete) and SanStana (eternal). The greatest being
is called KdlarUpa. He is greater than the greatest, worthy of
being meditated upon by yogins. He is the greatest atman, the
greatest bliss, devoid of all conditioning factors. He can be
realised only through perfect knowledge. The greatest Being
has Existence, Knowledge and Bliss for his physical bodies.

23. Although he is the greatest and the purest, He is
accompanied by the Ego, and is then called dehin (the embodied
soul) by persons of confused mind. Alas, the deception of
Ignorance !

24. That greatest and purest Lord, on being differentiat¬
ed through Sattva etc., assumes the forms of three Deities,
and causes Creation, Sustenance and Dissolution.

25. The deity who is the creator of the universe is
Brahma. The deity from whose umbilical lotus Brahma came out
is the dlman, in the form of Bliss. O sage, none except him is so.

26. He is the immanent Soul. He pervades the universe.
He is the Cosmic witness. He is unsullied, The great Isvara
abides both as different and non-different.

27. His iaJeti is the great mdyd, the trustworthy upholder
of the universe. In view of its being the material cause of the
universe, it is called prakrti by scholars.

28. Of Visnu who was exerting for creation of the
the worlds, at the time of the primordial creation, there evolved
three-fold forms, viz. Prakrti (primordial matter), Purufa
and Kdla (Time-spirit).®

29. What men of purified souls perceive as the pure
highest, resplendent asylum called Brahman, is the supreme
region of Visnu.

30. The pure, imperishable, infinite Mahesvara in this
way assumed the form of Kala (Time spirit), and with a form
constituted of and affording support to gunas (modifications of
Prakrti e.g. sattva etc.) the omnipresent Lord became the
primary creator of the world.

31. When prakrti became agitated® through the Lord of
the world called Puru?a, the principle of Mahat became mani¬
fested. Therefrom evolved the Buddhi (Intellect) from which
originated the Ahathkdra (Cosmic Ego).

92

Ndrada Purd^

32. From the Cosmic Ego were evolved the subtle
primary elements called the tanmStras and the subtle sense
organs. All the gross elements were evolved out of the tanm&tras
for the creation of the universe.

33. Of the elements, viz., the ether,air, fire, water and the
earth the former becomes the cause of the latter one, in the due
order, O Narada, the son of the lotus-born god Brahma.

34. Thereafter, Lord Brahma, the creator of the universe,
(at first) created the tdmasa beings^, viz., the sub-human beings
such as creatures, beasts, birds, deer, etc.

35. Considering that the Deva-sarga (the creation of
celestials) was non-productive and fruitless, god Brahma the
eternal lotus-bom deity, conceived of and created the Mdnufa-
sarga (the creation of human beings).

36. Thereafter, he created Dak^a and other Sons who
were exclusively devoted to the task of creation. All this entire
universe including gods, demons and human beings, is occupied
through these sons.

37. The following seven regions* are stationed above :
(above the earth) BhUi^y Bhuvahy Svah, Mahahy Janay Tapas and
Satya (each one is above the other).

38-39. There are seven nether worlds,® each below the
other, viz., Atala, Vitala, Sutala, Talatala, Mahatala, Rasatala
and Patala. He created the guardians of the worlds also, for all
these regions.

40. He duly created the principal (seven) mountains and
rivers in each of these worlds, and assigned specihe means of
livelihood befitting the residence of the respective worlds.

41. The mountain Mem, the resort of all gods, is located
at the centre of the surface of the earth. The Lokaloka moun-
tains“ form the farthest end (limit) of the earth. In between
them are the seven seas.

42. O, prominent Brahmanas ! There are seven conti-
npnts^^ and each continent has its own (chain of) principal
mountains, and well-known rivers fiowing therein, and the
people thereof resemble the immortals i.e. gods.

43. 'Fhe names of the continents are : Jamb Uy Plakfa,
Sdlmalay KuSoy KrauHcay ^dkUy and Pufkara. All of them are
regions (traversed by) gods.

44. These seven continents are surrounded by seven

1.3.45-55.

93

oceans,^‘ each having (for its liquid content) salt water, sugar¬
cane juice, wine, ghee, curds, milk and sweet water.

45. These continents and oceans should be understood
(to have dimensions) in this manner : the latter one is double
the former one in extent, and the same with the Lokaloka
mountains.

46. The continent which is to the north of the salt sea,
and to the south of the mountain Himalaya should be known
as Bhdrata Varfa — the Indian continent. This continent confers
the fruit of ail actions.

47. O Narada ! People perform three types of holy acts
here, the fruit thereof is enjoyed in the following order : enjoy¬
ment of desired pleasures, land and affluence.

48. If any act whether auspicious or inauspicious is per¬
formed in Bharata, the fruit thereof, being of a perishable nature,
is enjoyed by the creatures elsewhere (in the other worlds).

49-51. Even today the celestials desire to secure birth in
the Bh&rata-var$a. They think, “Great, auspicious, pure and
everlasting merit has been accumulated by us. When shall we
get the opportunity of being born in the Bhdrata varfa, where
we shall attain to the supreme region (i.e. liberation) thanks to
the great merits. Through charitable gifts or performance of
different kinds of sacrifices or jjarious types of penances, we shall
attain to Lord Hari, the Rdlef^ of the Universe, of eternal bliss
and free from ailments.*’

52. O Narada ! There is no one else in all the three
worlds comparable in merits to that person who, after being
born in Bharata, is devoted to the worship of Visnu.

53. A person habitually glorifying Lord Hari or a person
beloved of his devotees or one who is eager to render service to
the great persons, is worthy of being bowed down by the heaven-
bom gods.

54. A person delighting in the worship of Lord Hari or
his devotees or a person regularly partaking of the leavings of
the food of the devotees of Hari, attains to the highest region of
Visnu.

55. He who constantly utters the names of Visnu, such as
Narayana, Kf^na, and Vasudeva, and who is quiescent and
devoted to non-violence, etc., is also worthy of being saluted by
the foremost ones of gods.

94

N&rada Purdifa

56. It is traditionally remembered (i.c. laid down in
Smtiis) that he who constantly remembers (and mutters the
divine names) Siva, Nilakantha and .^aAkara}^ and is always
engaged in doing good to all living beings, deserves to be
worshipped by the celestials.

57. C^ne devoted to his preceptors, a person meditating
on Siva, a man engaged in performing the duties prescribed for
his own stage of life, one devoid of jealousy and one who is pure,
is worthy of being adored by leaders of gods.

58. One who is a benefactor of Brahmanas, one who
cherishes faith (in the duties prescribed for) varr^as (classes in
society and their duties), one who is ever devotedly engaged in
propounding the Vedas, should be regarded as one who
sanctifies all persons who sit in the same row to dine
with him.^^

59. A person who looks upon the pair of the Lords of gods
consisting of Narayana and Siva equally without any discri¬
mination, should always be saluted by god Brahma. What
need be said of persons like us ? (We must definitely worship
him).

60. A person who has established perfect control over his
senses and organs, is celibate, refrains from slandering others
and invariably abstains from having any possession (or accept¬
ance of monetary gifts), is, O Narada, worthy of being
worshipped even by gods.

61. One who is averse to such censurable acts as stealing,
is full of gratefulness, is a man of purity and truthful speech and
takes delight in rendering help to others, deserves to be
worshipped by gods and demons.

62. He whose mind and intellect are inclined to listen to
the exposition of the Vedas and the Puranas, and is keen in
associating with the righteous pensons, deserves respect and
salutations from excellent ones amongst the gods.

« 63. Association with such persons be established by us —

with persons who perform such and other sacred rites with
perfect faith, in this continent of Bharata.

64. If anyone, despite being a Brahmana, does not begin
any one of these sacred or holy activities, he is a man of wicked
actions, dullard in mind, and none else is more insensible than he.

65. Even after being born in Bharata, a person who is

1.3.66-75.

95

totally averse to the performance of righteous acts, is like a
person who prefers a pot of poison spurning aside the jar of
nectar.

, 66. O sage, a person who does not sanctify himself by
performing religious rites prescribed in the Vedas and the Smrtis
is the leader of sinners, confounder of his own self

67. O prominent sage ! After attaining birth in the
land of holy rites (i.e. Bharata), if one does not abide by the
path of righteousness {dharma), he is decried as the meanest of
all, by knowers of the Vedas.

68. He who eschews auspicious rites and acts and performs
evil deeds is (like a person who) abandons (the milk of) the
wish-yielding cow (KSmadhenu) and seeks the milk-like exudation
from the sun plant (arka).

69. O leader of Brahmanas ! In this way even the inhabi¬
tants of heaven like god Brahma and others who arc afraid of
the termination of their period of enjoyment of pleasures,
praise the land of Bharata.

70. Hence, the excellent subcontinent of Bharata should
be regarded as exceedingly meritorious. It is accessible with
great difficulty even to gods. It bestows the fruits of all holy
rites and actions.

71. In the three worlds, there is no one comparable to
that person who diligently attempts to perform good and right¬
eous acts in this holy land.^®

72. A man who is born in this land and who attempts to
destroy and exhaust the balance of his actions in previous birth,
is Lord Hari himself in the guise of a man. There is no doubt
about this.

73. One who is desirous of attaining the highest worldly
benefits or fruits, should vigilantly perform righteous and holy
acts. If an act is performed, after dedicating with devotion the
fruit thereof unto Lord' Hari, that fruit is said to be ever
lasting.^®

74. If one is devoid of any desire for the fruits of actions,
one shall not cause any such acts to be done. He should dedicate
a pious and religious act (to Lord Hari) by saying, “May
Lord Hari be hereby pleased with me”.

75. All the worlds upto and including the region of god
Brahma are the bestowers of rebirth. But a person who has

96

Mdrada Puri^

no desire for the fruit even of meritorious acts, attains
to the highest region namely Mok^a — Liberation from saihsira.

76. It is just for the propitiation of the Lord of the
Universe, that one should perform sacred rites and actions
prescribed in the Vedas as per his stage in life {dSrama). One who
is desirous of renouncing all karmas altogether including even
those prescribed for his airama (stage of life), attains to the
Eternal Region.

77. Irrespective of one’s desire for obtaining the fruit
thereof, one should perform the holy rites in accordance with
the injunctions laid down in the Sdstras (for performance of
sacred acts). One who is fallen from the conduct of life (per¬
formance of duties) befitting the stage of his life, is called “a
fallen fellow” by wise persons.

78. A Brahmana devoted to righteous conduct shines
forth with Brahmanical splendour. O Narada ! Lord Visnu
also is propitious to him who is endowed with devotion.

79. If, after being born in the continent of Bharata a
person does not redeem himself, he is tortured in the terrible
hell as long as the moon, the sun and the stars shine.

80. Real Dharma has Vasudeva as the highest object.
Penance is to be solely devoted to Vasudeva. Perfect knowledge
refers to Lord Vasudeva and Lord Vasudeva is the ultimate
goal.

81. The entire Universe including the mobile and the
immobile beings, from god Brahma down to a clump of grass,
is identical with Lord Vasudeva. There is nothing else other
than he.

82. He alone is god Brahma, the Creator of the Universe
as well as god Rudra, the destroyer of Tripuras (Three Cities).
He alone has assumed the forms of gods, demons, and sacrifice.
He alone constitutes this Brahmania (Cosmic Egg), 'lliere is
nothing else that is separate and distinct from him.

, H.'l. There is nothing else greater than he. There is

nothing more minute or more immense than he,^’ All this
wonderful Universe is pervaded by him. One should bow
down to that Lord of gods, worthy of being praised.

CHAPTER THREE

The Descriptions of the sphere of the earth and of Bhdrata

1. The description of the creation of the universe is the 1st characteristic of
all Purii>as. The famous verse enumerating 5 characteristics of Pur&^as :

Sargaica prati-sargaSca vathSo manoantardfii ca /

VathSAnucaritarh ceti purdpam pattca-laiksanam //
is found with slight modifications in P.P.3.6.25, i4.P.1.14, BS.P. {Bhaoifya
PttrS^) 2.5, Af.P.64, Bd.P.-Prakriyd 1.38 etc. Naturally after eulogizing god
Vi^nu, (JVP. is a VaisnavaPur&i^a), the JVP. openswith the 1st topic, viz. crea¬
tion of the universe, although the chapter is designated by the author as ‘The
description of the earth and that of BhSrata*.

2. Though NP. as a Vais^ava Purina, treats Visi^u, as the Supreme Brah¬
man, the theory of the evolution of the universe is strongly influenced by the
SShkhya theory of evolution. It u, of course, the Theistic SftAkhya and not the
Agnostic. In the Primary Creation, the credit of the differentiations of three
gupas, the modes of Prakrti, into sattoa, ngas and tamos, i». given to the All-
Pervading Visnu who created the functionaries or Agents of the Creation,
sustenance and destruction of the Universe, viz. Brahm&, Visnu and Rudra
from himself. Vide vv.4 & 5 below.

3. The Vaifoovt ^akti (the Supreme potency of Lord Visirju) is the real force
that stimulates the process (creation, etc.) of the universe. It is noteworthy
that the Purina author regards Vidyd (Spiritual Knowledge) and Amdyi
(Nescience) as both sides of the same coin as it were. This potency of the
Lord is called by various names such as Umfi, Lakfml, etc. vide w. 13-15
below. And also of BVP-Krpfa-JaHma-Khmiidf^ 118.35 where 8akti (P5rvati)
tells the Saiva pantheon : *I am Mah&laksmi in Vaikuijitha, RSdhii in Go-
loka, §iv& in the region of Siva, and Sarasvat! in the abode of god Brahmi.*

4. Although the ^dtia-writer appears to give synonyms of Vmf^vt iakh,
he is actually describing or summarizing the various aspects of this potency.
Thus Maya emphasizes the illusive power, Vtdyi, the Spiritual Knowledge,
AvidyB, Nescience, Pard Prakrti, the Supreme Primordial nature, and the
.^aktis of various gods like BrShml, Aindri, etc. are given to emphasize that
whatever feats these gods achieve are due to the motive force of Visnu.

5. Kdtah svabhdvo rdyatv yadfcehd, etc. — SV.Up.\.2

N.P. broadly follows the concept of Time, as delineated in the Bh.P. e.g.
3.10.11 ff, 3.26.18ff. etc. According to the Bh.P., Time is the Supra-phenomenal
Reality. It pre-exists creation. Its primary function is to disturb the equilibrium
of the gmos of Prakrti and thus set in motion the process of creation. It is a
complex concept and appears to be a mixture of three aspects—God, the Power
of God and the Time sequence. Time as a power of motivation does not simply
stop with disturbing the equilibrium of the tri-partite matter {guoa-may( dtma-
mdyd), but pursues the creative process at every stage. If God is the agent-
cause of creation. Time is the cflicient cause. Creation takes place through

98

N&rada PurS^

the force or operation of Time. It is classified as ; (i) Prdkfta (material) (ii)
VaikTta (elemental) and (iii) Prdkfta-Vaikrta (mixed, material-cum-elemental).
The Bh.P. states that the following 10 types of creations are brought about by
the motive-force oiK&la :

I. Prdkrta : (i) mahat, (ii) ahamkara (ego), (iii) tanmdtras (subtle sense-
organs), (iv) External sense-organs, (v) presiding deities of senses and the
mind, (vi) avidyd (with its five ‘knots’).

II. Vaikfta : (i) vegetations (ii) animals (iii) human beings.

III. Prdkfta-Vaikfta : (i) Divinely human souls, e.g. SanatkuntSra, etc. It
is called Kawm&ra sarga.

V.P. 5.1-25, MK P. 47 and other Purdiias enumerate 9 (nine) types of crea¬
tions as follows :

I. Prdkrta: (i) Brdkma vide mahat of the Bh.P. (ii) Mute vide tentmdtror of the

Bh.P. (iii) corresponds to (iv) & (v) of Prdkfta croatkon of the Bh.P.

II. Vaikrta : (i) mukhya or Tdmasa creation of immobiles and immovables ;
mukhyd vai stkdvardh smrtdh /—^V.P.1.5.21

(ii) Hryak —(birds and beasts) (iii) deva (celestial beings) (iv) mdnufa (human
beings) (v) anugraha —(both Sdttvika and Tdmasa) vide VP. 1.5.24.

About this II-v MK.P. 47.28 and Vdyu P. 6.57 state ;

Paneamo'nugrahasargaf eaturdhd sa ayavaslMtah f
vipatyayeffa Sakiyd ca tuffyd siddhyd tathmva ca //

Bh.P. & other purdttas agree about the 3rd type of creation.

6. This is the Prdkrta creation.

7. This is the Vaikrta creation, vide 65 above.

8. These seven lokas represent the different parts of the upper half of
the Cosmic Man’s (Virdja-Pttntfa’s body. Vedic cosmogony as found in the
Purufa (RV.X.90), Ndsadtya (RV X. 129) and Hiraryagarbha (RV.X.121)
sQktas presuppose cosmic water, Visnu, the primordial creator and three
worlds : Prthvt, Antarikfa and Dyau —the earth, intermediate space and the sky.
Bh.P. adopted these three worlds as bkC, bhma and Svar respectively. But
the still upper regions mahar,jana, tapas and satyah a later— purdme —contribu¬
tion. Even Bh.P. has vague idea about the^e four upper regions. TTiey are
separated from the lower three worlds by a boundary mountain Lokdlokdcala
which shuts out the light of the sun and other luminaries to these higher four
worlds.

These seven lokas are also regarded as the ‘planes’ of existence, the lowest
being over terrestrial globe (bhu) and the highest, satya —the region of god
Brahma.—Bh.P.5.22 V.P. 2.7, Vdyu 50.

9. These represent the lower part of the body of the Cosmic Man. These
regions are below our earth and do not receive the light of the Sun (Bh.P.
*5.24.11). In Atala lives Bala, the son of Maya. Vitala is the region of god
Siva with His divine Consort Bhavanl. In Sutala rngns Bali with Lord Visnu
as his door-keeper. Mahdtala is the region of serpents and Rasatala, that of
Daityas, Danavas and Pa^iis. Taldtala is the residence of Maya, under the
protection of god Siva. The last of the nether-world is Pdtdla, the kingdom
of Vasuki, the serpent king. All these regions are held together by SaPkarfoao
(The principle of gravitation (B/ii.P.5.ch.24 & 5.25.1). To regard Mexico as
Patala and identify the Mayas thereof with demon Maya of Pura^as is only a

Notes

99

clever theory of C b a m a n la l in Hindu Anuriea though it must be conceded that
he made out a good case for it. Bh.P.5.2^, VP. 2.7, Vdyu 50.1-48.

10. Lok&loka mountain :

This mountain is the dividing range between Loka i.e. regions illuminated
by the Sun and other heavenly bodies and Aloka —those regions like mahar,
jana, tapeu and safya which do not receive such light. It is beyond the 'sea of
sweet water’ and encircles it. Ail the seven g^at continents and seven oceans
etc. lie between Mount Mem and Lokaloka mountain—the distance between
them being twelve and half crores of yojanas. The tract beyond the ocean of
‘fresh water’ upto Lokaloka mountain is 'a land of gold shining like a sheet
of mirror. Nothing that goes or is dropped there ever returns’. God Brahm&
has posted four big elephants, viz. Pfabha, Pufkara, VSmana and Apardjita in
four cardinal points beyond that mountain, for retaining the stability of the
world—^BA.P.5.20.34-39.

11. Seven Continents :

The dominant ccnmographical conception of the Pur&nas is th at of the earth
consisting of seven concentric island-continents {saptadvipi Vasundhard).
Each continent has its own chain of principal mountains, river-systems. The
names of these continents, as enumerated in the next (43rd) verse, are :
Jambs, Plakfa, Sdlmala, KuSa, Krtatflca, $dka and Pufkara. This order of dvipas
is found also in VP.2.4, Bh.P.5.20 but M.P. 121, 122, AP. 108.1-3 differs,
though all begin with Jambudvtpa. The following is briefly the Pura^ic
conception of these duipas :

(1) Jambs dvtpa with mount Meruor Sumeru at the centre and surround¬
ed by the ocean of Lavaca (salt water). It is identified with India and the
land around it as Bhdrata varfa —a prominent part thereof is ‘to the north of
the salt sea and south of the Himalayas’ {NP. 1.3.46 below) and the glori¬
fication of this holy land from vv.47-72 below leaves no doubt that India is
the land so praised.

(2) Plakfa —Surrounding the Lavaca ocean and surrounded by the ocean
of Ikfu (sugarcane juice).

(3) Sdlmali —Surrounding the Ikfu ocean and surrounded by the ocean
of Surd (wine); probably Chaldea — chal-dia<ZSdlmali dv^ : Ancient region SW
Asia on the Euphrates and Persian Gulf (Webster—College Diet. P. 1106),
if the derivation recorded by N.L, De in CD AM I, p.l75 be correct. But
the rivers Nirvrtti and Vitrfod mentioned by him in Brahmdnd^ P. Gh.53 are not
traced in Jagdish Shastri’s new edition (Motilal Banarsidass, Delhi) either at
ch.l9 describing Plakfodolpa or ch. 53 as mentioned by De at the correspond¬
ing ch. therein.)

(4) KuSa —Surrounding the Surd ocean and ;|urrounded by Sarpis (Ghee)
ocean. Purdoas state that the source of the Nile is in a lake in the fCuia doipa.
It is, of course, a region in Africa. Ancient Persian inscriptions mention a
country called ‘Kusha’ and its people ‘Kushiya’ “There is no doubt that
Kusha was situated in North East Africa beyond Eg^t’’ D. C. Sircar —GAMI
P. 25. Probably it is Ethiopia.

(5) Kratdlca —Surrounding sarpis ocean and surrounded by the ocean of
Dadhi (curds).

(6) ^dka —Surrounding the Dadhi ocean and surrounded by the ocean

100

Ndrada Purd^

of Milkk It if obviously tlie land of Sakas or Scythians of the Greeks. Dr. Ray
Choudhary identifies it with Seistan (<Sftkasthilna) in Eastern Iran, the land
of the MSgi and of the MUiira cult and its inhabitants. The Magthdnjas
worshipped SibythrSpadharo Harift. There had been three settlements cd'iSakas—
modem Mesopotcmia, Helmund in Eastern part of Iran and Seistan.
D.C. Sircar weighs the evidence and states, “Saka-dvipa in the or^[inal
Purinic conception...is the Saka settlement in the Oxus and Jaxartes valleys
in Central Asia** {GAMI. P. 25).

(7} Pufkara —Surrounded by Surd sdgard ‘A portion of Central Asia com*
mencing from the north of the Oxus including Western Tartary. Perhaps it
has preserved its name in Bhushkara or Bokhara’—^N.L. De GADMI, p. 163.

It will be seen that though the idea of concentric islands is poetic, there is
s(Hne geographical reality about some lands in these Puri^as. This concep¬
tion of se^ta-dvfps vasumatt is as old as Patafijali (187-151 B.c.) and has
strongly influenced Jain works like Tiloya parmatti : GAMI, pp. 22-24.

12. Seven Seas surrounding these island continents are traditionally
mentioned as in V.44-B.

laDe^fU‘Sttrd~sarpir~dadhi4cffro-jalaih samam /
i.e. seas consisting of (1) Salt water, (2) Sugar-cane juice (3) wine, (4) ghee,
(5) curds, (6) milk and (7) sweet water. N.L. De locates them as follows :

(1) Lavmut (salt water) : The Indian Ocean surrounding Jambu dotpa
or India.

(2) Ikfu —(Sugar cane juice). Ikfu is another name for the Oxus {V.P.
2.4.66 mentions this as a river). De explains, “Here the river is taken as a sea.”

(3) Surd (wine)—Corruption of the sea of Sarain, another name for the
Caspian sea and it formed the Southern or south-eastern boundary of Kula
dotpa.

(4) Sarpis or Ghfta (Clarified butter)—It is a corruption of the Erythraen
sea or the Persian Gulf and formed the boundary of Salmali-dvipa or Chal-
dia i.e. Assyria.

(5) Dadhi —(curds) : The sea of Aral, Dadhi is Sanskritisation of Dahi
{Dahat) the name a Scythic tribe which lived in the upper Jaxartes and
evidently on the shores of this lake, it formed the boundary of Krauttea dotpa.

(6) Kftra (MUk) : It is a corruption of Shirwan sea, as the Caspian sea
was called, and it formed the northern boundary of ^dka dotpa.

(7) Jala ijt. Soddujala (sweet water)—Perhaps a corruption of Tchadun,
a river in Mongc^ forming a boundary of or flowing through Plakfa dv^a —
GDAMI, p. 179.

Rivers and seas were formerly designated by the same word. Hence some
rivers came to be understood as ’seas’ in Pura^as. The extent of some seas
like the Caspian and the Aral were different (much larger than at present)
in ancient times. But the unanimous tradition in Pura^as shows a race-memory
and not a geographer’s report of an expedition. The above is enough to show
that geography in Pura^^u is not all imagination, but had some basis in
reality.

13. Though NP. is a purdpa of the Vif^u group, it does not show the bitterness
of later Vai;navas against Siva. On the contrary, it advocates the oneness
of Siva and Vis^u both being the forms of Para-Brahman, vv.4-5 above state

Notes

101

that the trinity—^Brahmi, Vif^u and Rudra are the forms of N&rAya;^ or
Mah&vif 911 .. This is the breadth of outlook consistently shown by the N,P.

14. PaiUcti-pdoana^ 1 PaAkti is a row of diners. The DhamaSdstra prdiibitt
sitting in the same padkU with undeserving persons. But some highly rel^ous
persons sanctify the row of diners by sitting with them in the same row for
dining. The ‘sanctifiers of rows of diners' are persons who know the 6 adgas
of the Veda, who have studied the Jytftfutr^ibnan, who have enkindled the
Jideiketa Jin, who know the three vaadhu verses, who have studied the text
called trisi^arifa, who maintain 5 fires, have taken ceremonial bath after fini¬
shing Vedic studies (sndtaka), know the mantras andBrdhmaem of their respective
Veda, who have studied Dharma-tdstra and who are bom of a woman married
in the Brihma form, padkti-pdtiana^ fajadgorvy jyeftha — sdmikas tri-pdciketas
tri-madkus iri-Si^mraafy, pallcdgnip sndtaka mantra-brikmaaa-vid dhasmqjfUt brakma-
dy/dnusantdnaft //

—Gautama dh^SU XV, 29*

In this jytfthorsdmaka b the reciter of udu tyam (RV.I.50.1) and 'citram*
(R. 1.115.1) which constitute the sdman of the Tedanakdras. (Haradatta on
Gaut. above).

The ndcUuta fire is described in Tait.Br.III.11.7 & 8 and Kafka Up. I.

I. 17-18.

Tri-madhu is the reciter of RV.1.91-6-8 each of which begins with the word
madhu. It can, however, be claimed that this term refers to the knower of
madhu-vidyd mentioned in ^atapatha Bi2.IV.1.5.18 and Br.Up. 11.5.16. But
this vidyd does not explain the word tri in tri-madhu. trisuparaa are the
anuudkas of 7<nf.dr.(2..48-50 brahmaetu mdm, madhu etu mdm etc. in this side
of the country, but Haradatta alternately suggests the 3 verses in RV. X.114.
4-6 ipkah Sv^are^t etc.)

The topic is discussed in Baudhdyana Dh. Sd. 11.8.2, Apastamba Dk.Su.

II. 7.17 21-22, Manu III. 184-86, versified Sadkha. Smfti 14.1-8 MBh. AnuSd-
sana 90.34, Vdyu P. chs. 79 &83, and other Pur^ons which give long lists of such
'sanctifier Brahmanas’. The list in NP.I.3.57-58 above is already covered in
the above-mentioned works.

15. The glorification of Bh&rata in the above verses is common to a number
of Purai;^ e.g. BmJ*. 27.2, 70.21-24, 143.8-11, VP. 2.3.2, 22-26. The common
verses in these Purdaat suggest that they belong to some ancient common source

16. Verses 73-76 advocate Nifkdmakarma-yoga, NP. insists that a person
should p>erform all the religious rites etc. prescribed for his particular social
class {varna) and stage of life {dirama) in Sdstras, without coveting for its fruit
but should dedicate it to the Lord. As BG 9.27 says whatever one does should
be dedicated to Me (the Lord).

yat karofi yad aSndsi yaj juhofi daddsi yat /
yat tapasyasi Kaunt^a tat kurufva madarpofum JJ
As Sankara, the great advaitin happily put it in his famous hymn pard pujd
(the supreme wo^p)

yad yat karma karomi tat tad akhilath Sambho taodrddkanam /

‘Whatever act I do. Lord Siva, each and everything of it is thy worship.'

17. An echo of upaaifodic mantra

atforat^dtn mahato mahSydn etc. — Ka^ 2.2 —,2.20, Aat. Up. 3.20
mahdndrdydaa 8.3, Kaiaaiya 20.

GHAFTER FOUR

Anecdote of Mdrkandoya^

Sanaka said:

1. All pious rites performed with religious faith confer
blessings in accordance with one’s cherished desires. Every
thing is achieved through faith. It is through faith in him
that Hari is propitiated.

2. Acts of devotion should be performed devoutly (and
with reverential faith). All holy rites should be performed with
devotion. O excellent Brahmana ! Holy rites lacking in
faith never become fruitful.

3. Just as the light (of the sun, etc.) is the cause of the
activities of creatures, so also, devotion is the ultimate cause of
all Siddhts* (complete accomplishments of objects or acquisition
of super-human powers).

4. Just as water is regarded to be the enlivening factor
in all the world, similarly, devotion is laid down (i.e.
regarded) as the life-inspiring force in all Siddhis (spiritual
attainments).

5. Just as all creatures live by resorting to the earth (as
their support), so also, one should accomplish all objects by
taking recourse to devotion.

6. A person endowed with ^raddhd (earnest faith) attains
the Purufdrtha — the end of human life — called Dharma
(righteousness); the possessor of Sraddhd secures wealth; the
desire for enjoyment {Kama) — the third objective of human
life, is realized through faith, and a man of faith attains
salvation {Mokfa).

7. O Excellent Sage ! Lord Hari is not pleased with
charitable gifts, austere penances or sacrifices with sumptuous
monetary gifts, should these acts be devoid of devotion.

8. Charitable gifts of heaps of gold as huge as the mount
Meru, and donated billions of times — if they be devoid of
devotion — result only in wastage of wealth.

1.4.9-18.

103

9. The penance performed without devotion is but the
desiccation of the body. The offering of oblations to gods in
sacrificial fire, if it be without devotion, is fruitless like the
oblations consigned to ashes.

10. Whatever sacred rite, howsoever insignificant it may
be, if performed with faith, certainly becomes the bestower of
perpetual happiness.

11. O Brahmai^ ! A thousand horse-sacrifices or any
other holy rite enjoined in the Vedas, (in fact) everything is
fruitless, if it is performed without devotion.

12. Devotion to Hari is the highest blessing to men. It is
remembered (in sacred texts) to be comparable to a Kdma->
Dhenu^ (Wish-yielding heavenly cow). Alas ! The pity of it
is that, when it (such a wish-yielding cow) is available, ignorant
fools gulp and quaff the poison of sarhsdra (worldly existence).

13. O Son of Aja (God Brahma) ! The following cons¬
titute the cream and quint-essence of this terrestrial existence
which is otherwise worthless :—association with the devotees of
Lord Hari, devotion to him and forbearance.

14. O Brahmana ! Know that devotion, charitable gifts
and other holy acts are futile in the case of people whose minds
are defiled with jealousy, and that Lord Hari is still further
away from them.

15. Hari is far off from them who are greatly distressed
to see tlie affluence of others, those whose minds revel in hypo¬
critical religious activities, and those engaged in wrong and
futile actions.

16. Hari is still further away from those who falsely inter¬
pret tile Dhanna to those who inquire about the highest religious
duties, and from those whose minds are not devoted to religious
and virtuous acts.

17. Dharma (the path of righteousness) is laid down by
the Vedas.* The Vedas are identical with the Supreme Deity
Narayana. Hence, Hari is far off from those who have no faith
in the Vedas.

18. If the days in the life of a person simply come and go
without his performance of righteous acts, such a man is like
the bellows^ of a blacksmith which mechanically inhales and
exhales the air, and is not a living being. (The man simply
breathes but does not lead a real life).

104

N&foda JhtrS^a

19* O Son of god Brahma ! The principal aims in
human life or PuatfdrthaSy viz. Dhaamay (righteousness), Arttuk —
(wealth), KSma — (love) and Mokfa (liberation) are realized
only by men of faith and not otherwise.

20. He who, without infringing his prescribed code of
conduct, is engrossed in devotion to Hari, goes to the abode of
Lord Vi^nu which is visualized only by the seers.

21. O leader of sages ! He who performs religious rites
befitting the stage pf his life as enjoined by the Vedas, and
who is wholly absorbed in contemplating Hari, attains the
highest region.

22. AcSra (good and righteous conduct of life) is the
source of DhasmOy* of which Lord Vis];;Lu, the Imperishable, is
the Master. God Hari is always worshipped by those who observe
the righteous conduct befitting their Sirama (stage of life).

23. A person fallen from the course of conduct prescribed
for his stage of life, should be regarded as an apostate even
though he might have mastered the VedaSy the Upanifods and the
ancillary subjects of the Vedasy for he is excluded from holy rites
(or duties laid down in the Sdsiras),

24. Although a f>erson is solely devoted to Lord Hari or
is wholly engaged in contemplating him, he is called an apostate
or fallen from the religious path, if he swerves from the
prescribed code of conduct laid down for his stage of life
(iUrama).

25. O excellent Brahmai^ ! Neither the Veda nor devo¬
tion unto Hari or to the great god Siva, sanctifies the confounded
fellow who has fallen from his dcdra (the prescribed code of
behaviour).

26. O Brahmaua ! Pilgrimage to holy places, ablutions
in sacred waters or performance of sacrifices of different types,
cannot save one who has forsaken his 3cdra (righteous conduct).

27. Heaven is attained through dcdra; happiness is derived
through observing the code of righteous conduct; Liberation
'from satfisSra is secured through Scdra. What is there which is
not obtainable through dcdra ?

28. O excellent Sage 1 Reverential devotion is laid
down as the primary cause of all dcdrasy yogas and even of
devotedness to Haii.

29. Lord Vii^u bestows the desired objects and fruitsonly

1.4.30-39.

105

When worshipped with devotion. Hence, adoration of God
is glorified as the mother of all the worlds.

30. Just as all creatures come to life by resorting to their
mother, so also all righteous persons live by taking recourse to
pious devotion.

31. If a person endowed with the course of conduct be¬
fitting his dSramat is also devoted to Lord Hari, O son of god
Brahma, there is no one equal to such a person in the three
worlds.

32. Holy rites fructify through devotion. Hari is pleased
with holy rites. Perfect knowledge dawns when he is pleased, and
Liberation from saihsQra is attained through perfect knowledge.

33. Piety is generated by contacts with the votaries of the
God and such contacts are secured by men, thanks to the merit
accumulated in the previous births.

34. Saintly people abiding by the rules of conduct to be
observed by men according to their respective castes and stages
in life, and ardently desirous of engaging in the devotion of God,
and free from passions and other blemishes, are the preceptors
of the world.

35. Association with saintly souls, the greatest achieve¬
ment, cannot be secured by people who are not self-possessed,
O Brahmana. If it be acquired at all, it should be known as
being due to the merits earned in previous births.

36. Associations with the good take place in case of a
person, when the sins accumulated earlier, have been completely
annihilated; otherwise it does not come about.

37. During the day time, the Sun dispells the external
darkness by means of the clusters of his rays, but saintly persons
remove the internal darkness of ignorance at all times by means
of the streams of light, in the form of wise sayings.

38. Few and rare are the persons who are eagerly desirous
of being devoted to the Lord in this world. Perpetual peace
accrues to him who comes in contact with such persons.

N&rada enquired :

39. What arc the characteristics of the Bhdgavatas (devo¬
tees of the Lord) ? What holy acts do they perform ? What
regions do they attain to ? Narrate to me everything (about
these) precisely.

106

Ndtada Pur&ifa

40. You are indeed the real devotee of the discus-
bearing Lord of gods, the divine consort of goddess Lak^ml.
There is no one else better quaUiied and competent than you to
recount this.

Sanaka said :

41. Listen to that esoteric secret which the Lord of the
Universe confided to the intelligent Markandeya, as he (the
Lord) woke up from his yogic slumber, O BrShamana.

42. That Supreme-most refulgent god Vispu is the Eternal
Lord of the Devas. He is the Greater of the Universe as well as
the pervader of the same, and has assumed the forms of Siva
(destroyer of the Universe) as well as Brahma (the creator
of the Universe).

43-44. At the end of the jnigas, he manifested himself in
an immensely huge form as Rudra and swallowed up the whole
Universe as one morsel. When the whole Universe became a
vast sheet of cosmic water after the destruction of the mobile
and immobile creation, the Lord, the only residual soul
Hari, lies on the leaf of a banyan tree. 'Fhe hairs over his
body are embellished by innumerable lotus-born deities
(Brahmas) and others.

45-46. The god sanctifies every one by means of the cool
water of the Gangd issuing out of his big toe. The Lord is subtler
than the subtlest, yet he assumes an immense form and swallows
the Universe.

46. Endowed with all Super-human potencies {Saktis),
he lay resting on the leaf of a banyan tree. At that spot stood
the highly blessed devotee of Narayana, the sage Markan^eya
who was observing all the sports of the great Lord.

The sages said :

47. O Sage ! Formerly, we heard that in tliat terrible
period (of Universal deluge) when the mobile and immobile
creation had already perished, it was Lord Hari alone who
remained there.

48. When the whole Universe had become one single cos¬
mic ocean and when all the mobile and immobile beings were
annihilated, how is it that he (Markandeya) alone was spared
by god Hari who had swallowed everything.

1.4.49-59.

107

49. O Suta ! Exceedingly great is our curiosity in this
regard. Who will forsooth get lethargic and idle at the oppor¬
tunity of imbibing the nectar of the glory of Lord Hari ?

Suta replied ;

50-51. There was a highly blessed sage well-known by the
name Mrkandu. He performed an austere penance at the
important sacred place known as Salagrama,^ the great holy
centre. For the duration of ten thousand TugaSy he repeated the
sacred mystic syllable Ow, observing fast all the while. He
exercised forbearance, control over his sense-organs, and prac¬
tised truthfulness (in thought, word and deed).

52. Looking upon all living beings as his own dimm
(self), he performed that great penance entertaining no desire
for worldly pleasures, and was solicitous for the welfare of all
creatures, and held his sense-organs under control.

53. Afraid of his penance, Indra and all other gods sought
refuge in the highest god Narayana who is free from all ailments.

54. After reaching the northern shore of the Milky Ocean,
the residents of the celestial region eulogised Lord Visnu, the
god with a lotus in his navel, the Supreme Lord of ail gods,
and the preceptor of the universe.

The gods submitted :

55. O Narayana, the imperishable, infinite Lord, the
protector of those who seek asylum in you, do protect us who,
being afraid of Mrkandu’s penance, have sought refuge in you.

56. Victory to the Supreme Lord of the chiefs of gods !
Victory to the wielder of the conch {Pdncajanya)^ and the mace
Kaumodaki ! Hail to you whose form is the Universe and who is
the cause of the Brahmanda. (the cosmic age or the Universe).

57. Obeisance to you the Lord of gods. We bow to you
the sanctifier of the worlds. Hail to you the Lord of the
Universe and the witness of the Universfc.

58. Obeisance to you who arc comprehensible through
meditation. Hail to you who are the object of contemplation.
Obeisance to you whose form is contemplated and who is the
witness of meditation.

59. Obeisance to you the slayer of the Demon Kesin and
the destroyer of Madhu. Hail to you the great dtman (the

108 Ndra^ PuTitijia

Supreme soul) who assume the form of the earth, etc. and whose
form is sentience itself.

60. Hail to the eldest (eternal) God, the pure and attri¬
buteless one, yet whose nature is Obeisance to you who arc
devoid of form yet who possess your own form and manifest
yourself into many forms.

61. Obeisance to the Lord liriendly to Brahmanas. Hail to
you, O Krsna,^ the protector and benefactor of cows and
Brahmanas. Hail to you Gfovinda, the benefactor of the
Universe.

62. Bow to Hira^ya-garbha.* Obeisance to the Lord who
assumes the form of god Brahma and others. Hail to you who
manifest yourself in the form of the sun and other gods. Obei¬
sance to you, the enjoyer of the oblations of food offered to gods
and deceased ancestors {havya and kavya).

63. Obeisance to the Eternal Deity worthy of respect.
Hail to you whose form constitutes perpetual bliss. Bow to you
who destroy the distress of those who remember you. Obeisance
to you again and again.”

64. On hearing the eulogy sung by the devas. Lord Vi$9u,
the Divine Consort of goddess Lak^mi, the wielder of the conch
(PSncajanya)t discus {Sudariema) and the mace {Kaumodaki)
manifested himself to them.

65-67. On seeing him, the multitude of gods made obei¬
sance to him — the Lord whose eyes resembled the petals of a
full blown lotus, whose lustre equalled the combined effulgence
of a hundred million suns, whose person was bedecked all over
with ornaments, whose chest was characterised by ^rivatsa
(a curl of golden hair on Vis^u’s bosom), who was being
eulogised by great sages and was surrounded by his prominent
attendants {Parfodas). The brilliance of the devas was eclipsed
by the majestic lustre of the Lord. With great joy, they bowed
down to him laying themselves prostrate before him, touching
the ground with eight parts of their bodies.*

68. The Lord who was propitiated, addressed devas in a
voice deep and majestic like the rumbling of clouds, thus
giving delight to Indra and other devas who bowed down to him.

The Lord said :

69. O gods 1 I do understand your mental agony caused

109

1.4.70-80.

to you by the penance of M^kai^Clu. But that sage is the fore¬
most one among the saintly people and will not trouble you.

70. O excellent gods ! Whether endowed with affluence
or bedevilled by adversities, the good shall by no means cause
any harm unto others even in dreams.

71. Himself being harassed continuously by enemies
called the ‘worldly pleasures/ how can the highly intelligent
one be hostile towards others, instead of protecting himself.

72. How can the excellent one who is himself ever molested
by three types of distresses (originating from the physical body,
the external world and extra-mundane sources), be competent
(or inclined) to trouble others ?

73. He who always troubles others mentally, verbally or
physically, and who is always in the grip of passions, etc. is
called a person of confounded mind.

74. The man who renders service to the world even at the
risk of his life, and is devoid of rivalry or jealousy, is said to be
an excellent man both here and hereafter.

75. A person troubled with fear or with suspicion is always
miserable and a fearless or nonsuspicious person shall always be
happy. Return to your abodes and rest" assured that he will not
play false to you.

76-77. I am the Protector of you all. Be happy and sport
about as you please.” After granting this boon to them, the
Lord with the beauty and lustre of the atasi flowers (a blue
flower) vanished there immediately even as the gods were
simply gazing on. Delighted in their minds, all the multitudes
of gods returned to the celestial world whence they had come.

78-79. Being pleased and propitiated in his mind, Hari
revealed himself to Mrkandu. Mrkandu was surprised to see
the formless Supreme Brahman, the self-luminous unsullied
Acyuta resembling the atasi flowers in complexion and clad in
yellow garments, holding in his hands <iivine weapons.

80. Opening his eyes from meditation, he (Mrkandu) saw in
front of him, Lord Hari of pleasing appearance, the quiescent
creator of the world possessing and radiating lustre all around
the world.

With his hair standing on their ends on his body,
with tears of joy welling up in the eyes, Mrkandu prostrated
himself like a staff in front of the Eternal Lord of gods.

no

Nirada Purdna

82. Washing the feet of the Lord with tears of delight
and joining together his palms over his head, he began to
eulogise.

Mrkar^iu said :

83. Obeisance to the Supreme Lord who is the Param-
atman, the great self. Hail to you who are greater than the greatest
and transcendental (to everything else). Bow to you whose
greatness is unfathomable and who redeem your devotees from
enemies and are the most eminent one.

84. I worship the supreme Deity, the ruler of the Universe
worthy of being praised — the Deity who is devoid of false
notion such as name, caste,etc., and whose form is opposed to
and unconnected with such defects as Sabda (words) and who,
though possessed of many forms, is unsullied by them.

85. I worship the Eternal Lord of all, the ancient Person
knowable through the Upanisads {Vedanta)^ whose form is the
universe itself (including god Brahma and others), who is
beyond comparison and who is merciful to his devotees.

86. I bow down to that great holy Deity who redeems
his devotees from saihsdray and who reveals himself to those who
are free from all blemishes, those completely absorbed in medi¬
tation, those free from desires and those who have no delusion.

87. I bow down to the merciful great Lord Visnu, the
destroyer of the distress and mental agony of those who remem¬
ber him, the protector of those who seek refuge in him, worthy
of being served by the universe and the asylum of the world.”

88. Being thus praised by that great sage, god Visnu, the
wielder of conch {Pdficajanya)y discus {Sudariana) and the mace
(Kaumodaki) was highly pleased.

89. Embracing the sage with all his four long arms, the
Lord said with great pleasure, “O Sage, a strict observer of
religious vows ! Seek any boon.

90. O sinless sage ! I am delighted by your penance
as well as this hymn of praise. Choose whatever boon you have
cherished in your mind, O highly virtuous sage.”

Mrkandu said :

91. “O God of gods ! O Lord of the universe ! I am
certainly satisfied and have all my objects achieved by your

1.4.92-99.

Ill

manifestation to me, since it is remembered (in idstrcLs) that
your vision is impossible to those who arc devoid of merit.

92-93. I perceive you whom even god Brahma and others
cannot sec. Even the yogins who have fulfilled their vows, are
extremely righteous, are initiated (in sacrifices or sacred lores),
are devoid of passions and jealousy, cannot perceive you. I
now visualise you who are the highest resort. What other boon
should I choose ? O Janardana, O Preceptor of the
universe, I am perfectly satisfied with this vision only.

94. O Acyuta ! Even by mere remembrance of your
name persons with heinous sins, attain to your highest region,
what then after getting your audience and a view ?”

The glorious Lord said :

95. O Learned Brahmana ! What you spoke is true.
I am really pleased with you. Never can my vision be fruitless.

96. Learned men always say, “God Visnu treates his
devotees as members of his family.” I shall bear it out. My
devotees would not utter what is untrue.

97. Hence, being propitiated by your penance, I shall
become your son. He (my incarnation) will be endowed with
all good qualities. He will be handsome and long-lived.

98. The family in which I incarnate, attains salvation.
O excellent sage ! What is there that cannot be achieved in
the three worlds, if I am pleased.

99. After addressing thus, the Lord of devas vanished
then and there, even as’ the sage was watching. The sage
Mrkandu completed his penance.

CHAPTER FOUR

The Aneedote of Mirkap^a

1. The story of the immortal sage Markan<;|leya and his vision of Vis^u as
an infant lying on a banyan leaf on the cosmic waters of the great deluge that
submerged the universe, is common to many Purdpas, e.g. Bh.P. 12 chs. 8, 9,
10 Mbh. Vana —a whole suh-parvan chs. 182-231 devoted to Markapdcya’s
dialogues with Yudhisthira. Out of them, chs 188-89 contain the story of
the deluge. His conquest of death is described in Bh.P. 4.1.45, Pd.P. — Sfffi-
Khapd^} ch. 33 & Necrasirhha P. ch. 7.

2. Siddhis—super hitman powers also called vibhutis; PYS {Pdtafljala Toga Sutra)
3.45 enumerates the following 8 super-nomuil .or mystic powers :

1 . atomization {apimd),

2. levitation {laghimS)

3. magnification (mahiman)

4. extension (Prdpii). A yogi can touch the moon with his finger-tip.

5. efficacy—non-obstruction to desires {Prdkamya)

6 . mastery of elements {Vaiitva)

7. sovereignty over the creation (tditva)

8 . capacity to determine (the course of) things (sarva-kdmdoasdyitd)

Vyasa and V§caspati Misra elaborate the details of these Supernormal powers
in Togabhdfya and Tattva-vaiSdradi corns, respectively.

The belief in the acquisition of such powers is common to Buddhists, Jainas
and the followers of different Tantras and still survives in Indian masses.

3. Kdmadhenu :

A mythical wish-yielding cow. She was one of the jewels i.e. important
finds that came out, when gods and demons churned the ocean, for obtaining
nectar (amrta). (Bh.P. 8.8.1) Mbh.Adi 18.36 ff.) Bh.P. calls her Haoirdhdni
(probably from her function in sacrifices), while Mbh. gives Surabhi as her
name. She is regarded as Daksa’s daughter who married Kasyapa {VP. 1.15),
and gave birth to a cow called Nandini which the sage Vasiffha retained as
his own {Mbh. 98.8-9). Jamadagni had a Kamadhenu called Havirdhdni
which Sahasrarjuna carried away per force to Mahismati. But the fact that
Havirdhani did not defend herself, and prevent the raid on Jamadagni's hermi¬
tage, as Nandini did against Vi^vamitra {Mbh~Adi 174.22-43 also Salya
40.21-22) shows her powerleasness. In addition to Havirdhani (which should
be distingubhed from Surabhi and Nandini) there appear to be more Kima-
dhenus in purdpas (e.g. one at Varui^a’s sacrifice). Surabhi is regarded as the
progenitor of all cows. She performed penance and was given permanent
residence in Goloka {Mbh.Anuidsana 83.29-39).

4. Cf. Vedoktah paramo dharmah f Mbh. Ann. 141.65. The sources of religion
are : SruH, smrti and iiffdcdra (The vedic texts, the smrli compilations and the
code of conduct followed by Siffas or leaders of the society). As Baudhdyana
Dh.Su : 1.1-4. states :

113

Jfotes

upatHf^ Sutrma^ praH’vedaih—smdrto dvittya^ /

iiftdgama(i —& view endorsed by Mbh.

Vana. 207.83, SSnti, 354.6.

5. Gf. icdraft prathama dharma^. In fact, the whole of dharma'idstra revolves
round the dcdra (code of conduct) of all vartuts (classes of societies) and dJra-
mas (the stage of life of the individual). Hence, in ancient smrtis like Nfanu
and Yajiiavalkya, we find sages requesting Manu and Y&jflavalkya to impart
instructions in the acdra-dharmas (code of conduct) of oaquu & iiramas. For
example TdjtloDalkyasmfti opens with the request :

vofxidiroifutard^dm no brOhi dhamdn aiefotah / 1.1

Cf. Manu 1.2

The whole discourse from vv.22-31 emphasizes the importance of dedra
(code of conduct), prescribed for the varftas and diramas —classes in society
and stages of one’s life.

6 . Sdlagrdma :

A place situated near the source of the Gand&it* » mentioned in the
Padma P. — Pdtdla kha^4<^ ch.78 and Bh.P. 5.7.8. (as Pulahiframa) and in
j8F.P.2.13. The short course of Gandaka near Muktinath is called 8 &ligrami,
as the bed abounds in black pebbles called Sdliffrdma.

7. The epithets Krs^a, Govinda are used for addressing God Vis^u as the
Vedic god and the historical hero (Vuudeva K^fna) came to be fused long
before the NP. and odier purd(ias were written.

8 . Hirariya-garbha :

Originally this epithet was used for god Brahma who was born from the
cosmic golden egg. But it is used to designate Visnu as he was the father or
procreator of that 'golden egg’—Hirapya-garbha— sambhiiti-kdrapath hirapr
mayam apdam yad-miya-sambhutam, tadasya garbha iti Hirapyagarbhah /—Sankara
on Vifpusahasrandma, verse 57.

9. affddgair avantm gatd :

The usual concept of a respectful obeisance consists of prostration of the
following eight limbs of the body—two feet, two knees, two pidms, chest and
head, on the ground. But the real concept requires the laying down of the
mind or intellect, speech and sight as well.

Jdnubhydm ca tathd padbhydm p&pibhydm iirasd dhiyd j
Sirasd vacasd dfftyd prapdmo'ftdilga tritah fl

quoted in ASD, p. 67

CHAPTER FIVE

The Description of Marka^4^ycCs Life^

JVSrada said :

1. O Brahmana sage ! Be pleased to narrate to me
how the glorious Lord became the son of Mrkandu and what
Hari did after being born in the family of Bhargava.

2. It is heard mentioned in the pur&nas that Markandcya,
the long-lived sage, perceived the maya of Visnu, at the time of
Deluge (dissolution of the world).

Sanaka replied :

3. Listen, O Narada. 1 shall narrate to you this ancient
story about the sage Markandcya which is closely connected
with devotion to Visnu.

4. At the conclusion of his penance, the excellent sage
Mrkandu entered the householders’ stage, and gladly performed
the duties prescribed for householders. He was self-controlled,
quiescent and contented.

5. His wife was pure, attentive and always devoted to
her husband. She was chaste and true to her husband in thought,
word and deed.

6. At the proper time, she conceived in her womb the
child born of a ray of the majestic lustre of Hari. At the end of the
tenth month, she gave birth to an exceedingly brilliant son.

7. On seeing the son endowed with all auspicious charac¬
teristics, that sage was extremely delighted. He caused all
the prescribed post-natal auspicious rites* to be performed in
accordance with the idstric injunctions.

8-9. The boy grew up there like the moon in the bright
half of the month, O prominent Brahmana. He invested the
boy with the sacred thread, in his fifth year. With great joy,
he imparted instructions to him in the Vedic lore and in scrip¬
tures on dharma. “O son ! The Brahmanas should always be
paid respects when seen. As per sacred precepts, the practice
has been enjoined and observed.

1 . 5 . 10 - 23 .

115

10. After worshipping the sun with offerings of libation of
water (with joining together of palms i.e. performing Smdhya-
vandana) thrice a day, Vedic rites should be performed with due
attention to the study of the Vedas.

11. Hari should alwa^ be worshipped through obser¬
vance of celibacy and performance of penance. All forbidden
acts such as conversation with the wicked (or on improper topics)
should be avoided.

12. One should always associate oneself with saintly per¬
sons engaged in devotion to Visnu. One should never entertain
hatred or hostility to any one and one should perceive
activities conducive to the welfare of all.

13-15. O son ! Performance of sacrifices, Vedic studies
and granting of charitable gifts should always be carried on by
you.” Ordered thus by his father, Markandeya, the prominent
sage, abided by the path of righteousness, constantly contem¬
plating on Hari. The highly fortunate (or the illustrious) sage
was compassionate, a lover of dharma or piety. He was self-
possessed and true of word. His splendour was like that of the
Sun. He was self-controlled, quiescent, deeply learned and
wise, and proficient in the knowledge of the true nature of
Brahman.

16. He performed a great penance that gave delight to
Lord Acyuta. The Lord of the universe was propitiated by the
intelligent Markandeya.

17. Acyuta conferred on him the boon of being competent
to compose a pur ana sarhhit^ (known as the Markandeya Purina)^
Hence, the sage Markandeya is remembered as Narayana.

18-20. He was long-lived. He was also a great devotee of
the discus-bearing Lord of devas (Visnu). O Brahmana,
when the universe was converted into one vast sheet of Cosmic
water, Janardana did not absorb him in himself in order to
show to him his prowess. The learned son of Mrkandu, en¬
dowed with devotion to Visnu, floated like a shattered dry leaf
in that extremely terrible mass of water. As long as Hari lay
there in his yogic slumber, Markandeya too remained there.

21-23.* I shall now describe to you the extent or the
duration of that period. Listen to it, as I recount it : The time
unit kdfthd is made up of fifteen times winking of eyes {nimefos).
O son of god Brahma, thirty kdffhds should be known as

116

N&rada PurUna

making one kali (eight seconds). A (four minutes)

should be known as made up of thirty kalis. Six constitute

a ghafiki (twenty-four minutes). Two ghafikis constitute one
muharta (forty-eight minutes). Thirty muhOrtas constitute a day
(of twenty-four hours). Thirty days or two fortnights make one
month.

24. Two months constitute one rtu (a season). Three
such rtus make one ay ana. (time from one solstice to another).
Two such ayanas make one year, which constitutes one complete
day (day and night) of devas.

25. They say that the Uttariyana (northward transit of
the sun) is the day of gods, and DakfivAyana (southward transit
of the sun) is their night. A human month is said to be one day
of the pitrs (manes).

26. The day of the pitrs is from one new moon day to
another (lit. when the sun comes into contact with the moon).
A thousand celestial years constitute the period of a kalpa, and
twelve yugas constitute one yuga of gods.

27. Two thousand divine yugas make two brihma kalpas
and according to human calculations, seventy-one divine yugas
constitute a manvantara.

28. O sage, fourteen such manvantaras make one day of
god Brahma. The extent of the night is declared to be the same
as that of the day.

29-30. O leading Brahmana, at that time, all the three
worlds perish. Listen .to the extent of time according to human
calculations. O sage, a thousand cycles of four yugas make
one day of Brahma. Similarly, the months and the years of god
Brahma should be known (calculated).

31. O Brahmanas, according to his calculations the
period of two parirdhas should be known as one day of Visnu.
The period of night is also said to be of the same extent.

32. In the middle of that terrible deluge of water, the son
of Mrkapdu lay like a withered leaf for that period. He was
sustained by the spiritual potency of god Visnu. He stood near
Hari meditating on the Supreme Soul.

33. When the proper time came, the Deity, waking up
from yogic slumber, assumed the form of god Brahma and
created this universe, consisting of the mobile and immobile
beings.

1.5.34-44.

117

34. Noticing the recession of water and the creation of
the universe, the son of Mrkandu was surprised as well as was
extremely delighted. He saluted the feet of Hari.

35- With palms joined in reverence over his head, the
great sage Markandeya eulogised the Deity whose body is cons¬
tituted solely of perpetual bliss. He praised him in desired and
desirable, appropriate words.

Md,rka^4eya said :

36. I bow unto Janardana, the God with thousands of
heads, Narayana, free from ailments, V^udeva, who needs no
other support, himself being the support of all.

37. I pay obeisance to Janajtlana who is beyond all
measures (immeasurable), who is un-aging and eternal, whose
person consists of pure perpetual bliss, who cannot be
specihcally pointed out, and whose nature surpasses
imagination.

38. I bow unto Janardana who is imperishable, who is
the Eternal Supreme Being, universal-eyed (Omnipresent and
Omniscient) who is the source of the universe, who is quiescent
and who constitutes all principles (enumerated by SdAkhyas).

39. I pay my deep respects to Jan^dana, the ancient
Purufat the master of all super-human potencies, the sole recept¬
acle for all perfect knowledge and whose form is greater than
the greatest.

40. 1 bow to Janardana who is the highest splendour,
the greatest abode, whose region is the holiest and supreme-
most and who is both multiformed and single.

41. 1 bow unto Janardana who is existence or entity,
knowledge and bliss incarnate; whose region is higher than the
highest; who is the most pre-eminent, eternal Deity.

42. 1 pay respects to Janardana who is endowed with
attributes as well as is transcendental to them; who is quiescent
and beyond the deluding potency Mdy&,aad yet is its {M&y&*s)
master; who is formless yet has many forms.

43. My obeisance to that Janardana, the primordial
Deity, the Ruler of the universe, who creates, preserves and
annihilates it.

44. O great Lord ! Embodiment of Supreme bliss, who
are compassionate to those who seek refuge. O Ocean of

118

MSrada PurSt^

mercy ! Be pleased to save me, O Lord, who are beyond the
comprehension of the mind. My obeisance to you.*’

45. Lord Vi?pu, the preceptor of the universe, the wielder
of conch, discus and mace, addressed M&rkan^eya with great
pleasure, as the prominent Brahma^a Markarujleya was thus
eulogising him.

The Lord said :

46. Those who are the devotees of the Lord in this
world, those whose minds arc devotedly directed towards the
glorious Lord, are called the Bhdgavatas (devotees of the Supreme
Lord). Undoubtedly, 1 am always pleased with them and
I protect them.

47. O excellent Brahmana ! It is I alone who, assum¬
ing the forms of devotees, protect the world in that guise,
concealing my direct personality.

Mdrkan4eya said :

48. What are the characteristics of real Bhagavatas ?
By performance of which holy rites arc they born ? I am
extremely eager to hear this.

The Lord said :

49. O Excellent sage, listen to the characteristics of
the Bhdgavatas. It is impossible to recount in details their
capacity and prowess; even in a hundred million years.

50. The excellent Bhdgavatas are those who are the bene¬
factors of all living beings, are devoid of jealousy and covetous¬
ness, who arc quiescent and who exercise self-control.

51. Those who do not trouble others mentally, verbally
and physically and those who are disposed to renounce their
possessions and property (or those who refrain from accepting
gifts), are regarded as Bhdgavatas.

52. The devotees of Vispu as well as those who are
devoutly attached to listening to the stories of the pious and who
arc of sdttvic temperament — all these are excellent Bhdgavatas.

53. Those excellent men who serve their parents regard¬
ing them (respectable) like the sacred river GaAgd and god
Siva, the ruler of the universe,are excellent Bhdgavatas.

54. Those who are engaged in the worship of gods and

1 . 5 . 55 - 66 .

119

those who are helpmates or assistants in that worship, and thc»e
who appreciate the worship on seeing it, — all are excellent
Bhigamtas.

55. Those who are intent on serving the observers of
religious vows and ascetics, and those who abstain from reviling
others and entertaining contempt for them, are indeed excellent
Bhdgavatas.

56. Those excellent men who speak words benehcial to
others.and those who appreciate the merits of others in the
world are indeed (regarded) as Bhdgavatas.

57. Those excellent persons who perceive all living beings
like their own dtman and those who are equally disposed towards
enemies as well as friends, are indeed excellent Bhdgavatas.

58. Those who propound the sacred scriptures {dharma-
Sdstras) and those who are keen on making truthful statements
and who render service to pious men, are indeed excellent
Bhdgavatas.

59. Those who give exposition of the purditas, those who
listen to them and those who are devotees of the narrators of
the purdpas are indeed excellent Bhdgavatas.

60. Those persons who constantly render service to cows
and Brahmanas, and those who are interested in the pilgrimage
to holy places, are indeed excellent Bhdgavatas.

61. Those men who rejoice on seeing the prosperity of
others, and those who are devoted to the repetitions of the name
of Hari, are excellent Bhdgavatas.

62. Those who are interested in laying out parks and
groves, those who maintain lakes in good repairs, and those who
dig wells and tanks, are excellent Bhdgavatas.

63. Those who get big lakes and tanks constructed, those
who build temples and those who are engaged (in repeating in
undertone) the Gdyatri mantra^ are excellent Bhdgavatas.

64. Those who feel overjoyed on hearing the names of
Hari and appreciate the same and those who get their hair
standing on the ends through joy, all over their body (at the
mention of Hari’s name), are indeed txctWtnt Bhdgavatas.

65. Those men who bow down on seeing the grove of
Tulasi* (basil) plants, and those who embellish their ears with
Tulasi twigs are indeed excellent Bhdgavatas

66. Those men who are delighted on inhaling the

120 Ndrada Pur^b/a

fragraisce of the Tulasi plant, or the soil at its root, are indeed
excelletit Bhdgamtas.

67. Those who are engaged in conducting their lives
according to their injunctions prescribed for their particular
iSrama (stages in life), those who reverently receive and worship
guests, and those who explain the meaning of the vedaSy are
indeed excellent Bhigavatas.

68. Those to whom god Siva is dear, those who are
devoted to Siva, and those who revel in worshipping the feet
of Siva, and those who wear the tripundra mark (three horizontal
parallel lines of ashes) on their foreheads, are indeed prominent
Bhigavatas.

69. Those who repeat the names of Hari as well as of god
Siva, the Supreme alman, and those who are bedecked with
Rudrikfa-hcads* are indeed excellent Bhigavatas.

70. Those who worship the great god Siva by means of
sacrifices, with liberal sacrihcial fees to the priests, or adore Hari
the same way with great devotion, are indeed excellent Bhigavatas.

71. Those who expound the scriptures as known (to them
to the best of their knowledge) to others and those who appre¬
ciate and assimilate only the good qualities everywhere, are
indeed known as Bhagavatas.

72. Those who regard god Siva the great ruler of the
world, and Visnu the Supreme Soul, with equal attitude, are
indeed spoken as Bhigavatas.

73. Those who take delight in performing sacrificial rites
in honour of Siva and those who revel in the repetition of the
mantra with five syllables (viz. Om Xamab ^iviya) and those
who are engaged in contemplating god Siva are indeed
excellent Bhagavatas.

74. Those who are engaged in serving waters to the thirsty,
and those who are intent on catering the gifts of cooked food
(to the hungry), and who observe the ekidaii vow (consisting
of complete fast and meditation on the eleventh day of each
fortnight, as prescribed in the >^istras) are indeed eminently
good Bhigavatas.

75. Those who take delight in gifting away cows and those
who are interested in getting virgins married (at their own
cost) and those who perform holy rites dedicating the fruits
thereof imto me, are indeed excellent Bhigavatas.

1.5.76-83.

121

76. O Brahmsuna sage, some of the categories of Bhdga-
vatas have been mentioned by me here. It is impossible to
recount them wholly even in hundreds and millions of years even
by me.

77. Hence, O prominent Brahmana ! You also be well-
behaved for all time to come, offering refuge to all beings, being
a friend unto them, exercising self-control and ardently interest¬
ed in dharma.

78. Until the end of this^^a, practice dhamam. all respects,
and be engaged in the meditation of my form {mUrti). You
will thus attain to the highest nirvdna^ (liberation).

79. After granting the boon thus to his devotee, the son
of Mrkanfjju, the Lord of the devas^ the ocean of mercy, vanished
then and there.

80. Markan^eya, the extremely blessed sage, was always
engrossed in devotion to Hari. He practised the great dharma
and duly performed sacrihees.

81. He performed a great penance in the highly sacred
place Salagrama. After wiping of all the hoarded karmas (actions
and their consequences) by means of meditation, he attained
the great nirvam.

82. Hence, a person who adores Hari, the benefactor of
all creatures, undoubtedly attains whatever is mentally desired
by him.

Sanaka said :

83. O excellent Brahmana ! In this way the greatness of
devotion unto the Lord, about which a query was made by
you, has been completely recounted by me in details. What
else do you wish to hear.

CHAPTER FIVE

The Description of MdrkaiL^^a's Life

1. The present chapter gives only a glimpse of M&rkan^eya’s life, viz, the
vision of the end of the world and of god Vi^^u as an infant lying on the leaf
of a banyan tree, floating on the cosmic ocean. The object of this chapter is
to detail, to Narada, the characteristics of a true devotee of Vispu in reply to
his question in Supra 4.39-40. Though Markapijleya is called ‘a long-lived
sage’in this ch. (v.2), theBA.P. tells us that he was destined to die in boyhood,
but he propitiated god iSiva and secured the life of 14 kalpas from him. (BA./*.
4.1.45). The Mbh. shows him to have close contacts with Pandavas. The
name of his wife was Dhumorna {Mbh.Anu. 146.4.).

2. Jdtakam k&ray&misa maAgalam vidhipUrvakam /

The term Jdlaka seems to be used in the sense of jdtakarma as required
by the qualifying adjectives maAgala (auspicious) and vidhi-purvaka (accord¬
ing to Sastric injunctions). It is a rite of hoary antiquity as it is mentioned in
Tail. Samhita II.2.5.3-4. It was a common rite supported in various Gxhya-
sutras e.g. Apastamba 15.1.7, Aivaldyana 1.15.1-4, Khadira II.2.32-34, Pdras-
kara I 16, Hira^yakeSi II.3.2 II.4-5 and others. They differ inter se in minor
details, but the main idea is to ensure the longevity and prosperity of the child
by invoking divine grace. Thus, according to Aivaldyana, the father, while
giving ghee and honey with gold rubbed in it (probably in a golden spoon),
utters the mantra investing the child with Veda (wisdom) and longevity (of
hundred years). He touches the child’s shoulders muttering the marUrasio
make them hard and powerful. A secret name is to be given to the child (by
the lather) on the very day of the birth of the child.

The original form and procedure has changed over the centuries and is
influenced by custom in different states of India. The ‘naming ceremony*
has assumed a great importance now-a-days, and other formal rites e.g. homa,
athsdbhimarfopa (touching the child on the shoulder, etc.) have been practically
relegated to the past.

3. This implies tlie Markdifdfyo Purdfta. It is in the form of a conversation
between Jaimini, the disciple of Vyasa, and Markandeya, in which Markap-
deya solves some of the problems about the Mahdbhdrata, raised by Jaimini.
It is a small work of 137 chapters (about 9000 verses). According to European
scholars, it is an ancient and important work. The life and teachings of Mada-
lasa, Durgd saptaiati are some of the specially important topics in it. It was
translated into English by Pargiter in the Bibliotheca Indica series Calcutu,
1888-1905.

4. There appear to be some divergent views about the calculation of time.
Thus, the Bh.P. 3.11.5-8 gives the following measures of time :

2 paremdtfus ~ 1 a^u',

3 a^us ~ 1 trasarepu;

3 trasarepu ^ 1 truft;

Notes

123

100 trutis

1 vedha;

3 vedhas

Uwa;

3 laoas

nimifa;

3 nimifos

kfatia;

5 kfoifas

kdffhd;

15 kiftkds

lagfut;

15 laghus

ndiikd (or ghafikd); ,

2 nadik&s

muherta

6 or 7 nddik&s

ydma or prahara

The NP. gives the

ving measures :

15 nimifos

kdffhd

30 kOffhas

ktUd (=8 seconds)

30 kaUls

kfcofa (—4 minutes)

6 kfOfias

1 ghafikd (=24 minutes)

2 ghafikSs

1 muhurta (=48 minutes)

30 muhiirtas

1 dey (24 hours)

15 days

1 ptdtfa

2 pakfos

1 month = 1 day of Pitfs

2 months

1 xtu (season)

3 r^us

1 cyana

2 ayanas

1 year=l complete day of gods, {uttardyaxta being
the day-time and dakfipayana the night of gods)

1000 years of gods

1 kalpa

12 human yugas

1 yuga of gods

2000 celestial yugas

2 Brdhma kalpa

71 divine yugas

1 manvantara

14 manvantaras

1 day of god Brahma 1000 caturyugis (cycles of
4 yugas) of men (?)

2 parardhas

1 day of Vi?jnu (i.e. 12 hours of Vis^iu)

Siddhdnta-^iromapi, a

standard work on old astronomy, gives the calculanon

in human years (in kala-m&nadhy&ya) as follows :

18 nimefas=\ kdffhd", 30 kdf(hds=\ kald\ 30 kalds= \ ghafi; 2 gfiafis or

60 kalds—l muhurta ;

60 ghafis =30 muhuTtas= 1 day (24 hours) ; 15 days=

1 Pdcfa ; 2 pakfOS =

1 month ; 6 months=l ayana {dakfindyana=the night of

gods; utlardyapa = the day of gods)

2 ayanas—

1 year = 1 complete day of gods.

30 (human) years = 1 month of gods.

360 (human) years = 1 year of gods.

96000? (human) years = 1000 years of gods (?) It is 360,000

human years ?

43,20,00,0

years = caturyugi (a cycle of 4 yugas)

30,67,20,00

years = 1 manvantara (or 71 caturyugi)

4,29,40,80,000

years = 14 manvantaras

2,59,20,000

years the twilight-time lietween the man-

vantaras

4,32,00,00,000

years = 1 day of god Brahma.

The nigh*, of god Brahma is of the same duration.

It will be noted that the NP. and some other Pur&nas do not take into

124

NSrada Puri^

account ttic Twilight period of tna/wanhiras and there is some confusion of
terminology in Bh,P. & ^^P. Thus kfa^ in NP. is a bigger unit than kdffhds,
while in the Bh.P. 5 kfatuis make a kdffhd. There is some confusion in the Bh.P.
about the duration oSySma (3 hours) which is equated with 6 or 7 ghafikis.
A critique of the ‘astronomy’ in^tirJpar ScsiddhOnta Stromapi and other works
is beyond the scope of this note.

5. It is perhaps the most famous in praise of the Sun god :

tat savitur varepyarii bhargo dtva^a dhimahi dhiyo yo nab praxodty&t /

RV. 3.62.10, rait.5.1.5.6.4, 4-1.11.1; ^<^.5.3.35, 22.9
and in a no. of Vedic works vide Bloomfield: Vedic Concordanca, p. 392. It is
designated as Sdvitri or GiyaM throughout Vedic and Sanskrit literature.

6. Tulast or the Basil plant.

This fragrant plant is regarded as the most beloved to god Vi^nu. It is
regarded as Mahalak^mi, the divine consort of Vi$nu who assumed the form
of this plant.

According to Devi Bhagavata, goddess Mahilaksmi, in response to King
Dharmadhvaja’s penance, incarnated as his daughter ‘Tulasi’, and herself
performed penance for obtaining Lord Vi$nu as her husband, but was destin¬
ed to become the wife of Kr$(ia’s amia Sudaman (who was then bom as
Sankhacu()a) for some time. Sahkhacu^a was invincible because of Tulasi’s
chastity. Visnu sent god i^iva to fight with Sankhacuda, and himself went in
the form of Sahkhacuda to Tulasi. Unsuspecting, she consented to her hus¬
band’s wish for intercourse, but finding difference in his sexual approach,
she jumped and before she could curse that imposter, Visnu manifested him¬
self and explained to her that ^ankhacuda who was Sudaman cursed by
Radha, u now redeemed of the curse, and returned to Goloka, and that now
she should give up her body transforming it into the river Gandaka (?) and
Tulasi plant and return to Vaikuntha. Since then the Tulasi plant is dear to
Vi^nu {Devibhdgauata 9—chs. 17-75). She is called Tulasi as she was match¬
less (/6u/.9.25.24), and she is regarded as "the purifier of the universe’’, and
"bestower of devotion to Hari and final emancipation" {Ibid.9 25.43). In
Pd.P. Kriyd yogasdra khap4o, ch.24, we have the glorification of the Tulasi sung
in the exaggerated way of puranas as "absolvent of all sins’*, "healer from all
ailments" (ibid.24.26) “yielding all wishes” (ibid 24.45), etc.

7. Rudrdkfa —Elaco carpus seed.

It is an instance of how popular etymologies became purdpic stories. The
word consists of two words Rudra & akfa (eye). According to Devi Bhdga-
vata 11.4.7-10, god Siva explains to Nkraya^a : “when gods approached me
to kill Tripura, I sat contemplating, with my eyes open for 1000 divine years,
how to kill him. From the strain, some tears dropped from my eyes, which
were transformed into Rudrdkfos*’. Rudrdkfa beads are sacred to Saivites as
Tulast beads to Vaifpavites. The various varieties and the spiritual benefits
accruing from using them are elaborated in the above work—Skandha 11
chs. 4, 5, 6, 7. The final benefit being :

rudrdkfa-dhdrapdt sadyab sarva-papaib pramutyaU /

—ibid. 11.7.42.

One is absolved of all sins by wearing the rvdrdkfos.

125

Motes

8 . nirvSffa

The conceptions of nirvS^na. vaiku^fha etc. are mixed up in fntrdpas, the
main idea being the cessation of rebirth or termination of sarhsira, anSortti
as Br.SiiAA.22 puts it. The term nirva^ occurs in BG.2.72, 5.24, 25, 26
and need not be regarded as a borrowal from the Buddhists. The Buddhist
niroSpa is not ‘nothingness’ or Void’, but an approach to the Vedantic concept
of Mukti (R. D. Ranade— Vedanta, The culmination of Indian thought,
pp. 156-57. Bharatiya Vidya Bhavan, Bombay 1970.) But the concept
is a mixture of Doaita and Advaita points of view, for sometimes the devotees
are said to retain their individuality in Vaikuotha.

CHAPTER SIX

The Glory of the GaAgd^

SUta said :

1. On hearing the glorification of devotion unto the
Lord, Narada was pleased, and he again asked Sanaka, the
master of spiritual knowledge and philosophy.

Ndrada said :

2. O Master of interpreting scriptural precepts !
Kindly tell me the truth as to what is the excellent-most
of all the places of pilgrimage and the sacred-most of all sacred
spots.

Sanaka replied :

3. O Brahmana ! Listen to this utmost secret which
bestows all riches and which is the holy thing that destroys
the effects of evil dreams, and the auspicious thing that is
conducive to virtue and destructive of sins.

4. This should be listened to even by sages. It for-ever
wards off the influence of evil planets, subdues all ailments
and causes longevity.

5. Great sages say that the confluence of the Gahga and
Yamuna* is the most excellent of all sacred spots, and the
most sacred of all holy places.

6. All divinities headed by god Brahma, all sages and
all Manus, desirous of acquiring merits, resort to this sacred
confluence of waters, with dark and white hues.

7. The Gahga should be known as a merit-giving holy
river since it has its source from the feet of Visnu, O Brahmana,
and the Yamuna* is born of the Sun. Hence their confluence
is bound to be very auspicious.

8. O Sage, the Gahga is the most distinguished of all
rivers. When remembered, it destroys the distress and absolves
the rememberers of all sins and removes all harms and
injuries.

1.6,9-19.

127

9. O great sage ! The holy place called Prayaga*
should be known as the sacred-most, and the most meritorious
of all the holy spots on the earth, delimited by the oceans.

10. It was here that god Brahma performed a sacrifice
to propitiate the Lord of the goddess Laksmi. All sages also
similarly perform different sacrifices for him.

11. The meritorious ablutions in all other sacred waters
(taken together) do not deserve to be even a fraction, one-
sixteenth of the merits accrued from the ablution with a drop
of water of the Gahga.

12. Even a man staying a hundred yojanas away from the
Gahga and uttering repeatedly the name of Gahga, is also
released from all sins. What then of a person who actually
performs ablution in the water of the Gahga ?

13. The goddess (viz. the holy river Gahga) originating
from Visnu’s feet and held over the head respectfully by the
Lord of the Universe (viz. Siva), deserves to be resorted to by
sages and gods. What need be said that it should be resorted to
by hapless human beings ?

14. If the sand of the Gahga is applied on the forehead by
excellent persons, it should be known that a brilliant (third)
eye* will be developed there beneath a crescent moon (the
devotee will have a similarity of form like god Siva).

15. Bath taken into the Gahga is highly meritorious.
It is difficult to have it even to the resident of celestial regions.
It bestows the S&rUpya^ (similarity in form) with Visnu. What
more can be said to be greater than this ?

16. Even sinners taking their bath there in the Gahga
become absolved of all their sins. Seated in a great aerial car,
they proceed ahead to the highest region (Vaikunfha)*

17. By taking their bath therein (in the Gahga), noble-
souled persons redeem thousands of members on the sides of
their father’s family and mother’s family,, and go to the region
of Visnu.

18. O Brahmana ! There is no doubt in this that he
who remembers the Gahga attains the merit of performing
ablutions in all the sacred waters and staying in all the holy
places.

19. By the sight of a person who has taken a bath in the
Gahga, even a sinner attains to the celestial world. One should

128 N&rada PurOiiui

become over-Lord of gods merely by touching my body (i.e.
the waters of the Ganga).

20. The mud and dust from the root of the Tulasl plant,
the foot of a Br&hmana or from the bed of the river Gahga
confers upon people assimilation type of mukti-sdrupyaUl —
(similarity of form) with Acyuta.

21. Extremely rare indeed are the following : viz. the
Ganga, the Tulasi plant, unflinching devotion to Hari and
devoted attachment to the expounder of the Dharmas, (among
the people).

22. A man endowed with devotion, who applies over his
head the dust from the feet of the expounder of the sacred
dharmasy or the dust and mud taken from the bed of the Ganga,
or from the root of the Tulasi plant, attains Visnu’s region.

23. He who ardently desires and yearns, “When shall I
go to the Ganga ? When shall I see that river ?’*, goes to the
region of Visnu.

24. It is not possible even for Visnu to describe adequate¬
ly the greatness of the Ganga even in hundreds of years.
Of what use is a garrulous talk by others, O Brahmana ?

25. It is exceedingly surprising that the Maya deludes
the entire universe, and that people do fall into the hell, despite
the existence of the name of the Ganga.

26. The name of the Ganga is glorifled as one that dispels
the misery of the worldly existence. Similarly renowned
is the plant Tulasi and devotion to the expounder of Hari’s
glory.

27. He who mentions, even for once, the two syllables
GaA-gdy becomes completely liberated from all sins, and goes
to the region of Visnu.

28. He who goes within three yojanas (one yojana= 12,S
km) of the Ganga, becomes absolved from all sins, and attains
to the region of the Sun.

29. The river Ganga is highly meritorious. If resorted to,
with great devotion, when the Sun is in Mefa (the sign Aries of
the Zodiac) and Tuld (Libra, the 7th sign of the zodiac as
well as in the month of Mrgaiirfay it sanctifies the entire universe.

30-31. There are many holy rivers, viz. the Godavari,’
the Blumarathi,^ the Krsna,® the Reva,‘® the Sarasvati,*i
Tungabhadra'* the Kaveri,^* the Kalindi,^* the Bahuda,^*

1.6.32-42.

129

the Vetravati,^* the Tamraparhl»^^ the Sarayu,“ etc. Among
all these rivers, the Gahga is remembered (in Smrti works) as
the holiest of all, O excellent Brahmana.

32. Just as the Omnipresent Vi§](iu stays, by pervading the
whole of the universe, similarly, the Gahga is all-pervading and
destroys all sins.

33. The Gahga is as if a nurse unto the universe. It
sanctifies the world when bathed in it, or when its waters are
drunk. Thus it is Pavani (purifier). What a pity, that it is not
resorted to by men I

34. Varanasi^® is well-known as the holiest of all holy
centres, and the sacred-most of all sacred spots. It is resorted to
by all Devas.

35. Only those two persons are intelligent: learned and
well informed, and the men of Vedic learning by whom the
word /Tfl/i®® is frequently heard.

36. O excellent Brahmana ! Those who remember the
sacred place Avimukta^^ (i.e. Ka^i) shake off all their sins, and
proceed to the region of god Siva.

37. A man, even if standing at a distance of hundred
yojanas from it, remembers the holy place avimuktay attains to
the region of no ailment i.e. Mok^a, although he may be full
of many sins.

38. O Brahmana ! If at the time of breathing his last,
a person remembers avimukta (at the last moment), he is releas¬
ed from sins and goes to the region of god Siva.

39. The person enjoys the merits resulting from remember¬
ing Ka^i, in the heaven. At the end of that period, he is born
as the sole emperor of the earth, and then after going to Ka^I,
he attains salvation.

40. What need there is of a long exposition regarding the
merits of Varanasi ? The fulfilment of the four-fold aims of
human life {Purufdrthas) is not far from (hose who at least take
the name of KaSi.

41. The confluence of the Ganga and the Yamuna is
superior even to KasI, O Brahmana. For, merely by having
a look at it, men reach the highest goal (Liberation).

42. If ablution is performed anywhere in the Ganga
when the Sun is in the Makara (capricorn) sign of the zodiac,
it sanctifies the universe by a bath in it or by drinking its water.

130 Narada Purdofa

it takes the whole universe to the capital of heaven (Indra’s
city)**.

43. Even god Sankara, the benefactor of the world who

assumes the form of a is always devoted to the Gahga.

How can its greatness be adequately described ?

44. The Lifiga assumes the form of Hari. Lord Hari
assumes the form of the Linga. There is not even the slightest
difference between these two. One who differentiates between
these, is a person of evil intellect.

45. Only sinners, immersed in the ocean of ignorance,
seek to make any difference between Hari and Sankara, the
glorious Lords without beginning or end.

46. They (i.e. learned men) say that Lord Hari who is
the ruler of all the worlds and the ultimate cause (of all the
causes), assumes the form of Rudra at the end of the Tugas.

47. It is Lord Rudra who protects the entire universe
in the form of Visnu, and creates it assuming the form of Brahma.
In the final analysis, god Siva alone is all these three.

48. The man who differentiates between Lord Hari, god
Siva and god Brahma, goes to the exceedingly terrible hell.

49. This is the conclusion of all scriptures that he who
sees Hara, Hari and Brahma all constituting the same deity
attains the supreme bliss.

50. God Visnu (Janardana) who is omniscient and
beginningless, and who is the omnipresent Lord and Creator
of the worlds, is ever present there (at Kasi) in the form of a
Linga.

51. The Linga of Lord Kasi-Visvesvara*^ is called Jyotir-
linga. On seeing it, the excellent one of men merges in the
supreme light of Brahman.

52. If Kasi, the sanctifier of the three worlds, is circu¬
mambulated,*® it is as good as the circle-ambulation of the whole
earth consisting of seven continents, oceans and mountains.

53. There are spotless (brilliant) murtis (images) of
Siva or Acyuta made of metals, clay, wood or stone or their
representations in paintings, etc. But Lord Hari is present in
them all.

54. God Hari is present wherever there is a grove of
TtJasi plants oi where there is a cluster of lotuses, or where the
purdijM are being read, O Brahma^a.

L6.55-65.

131

55. Thcprc^undcr oi the text of the purdruis is also called
Hari. Men who arc devoted to them have (to their credit the
merit of performing) bath in the Gahgi every day.

56. It is stated in Smrtis that pious inclination to listen
to the purSnas is on a par with the ablutions in the Gahga, and
devotion unto the propounder is comparable to bath into
Prayaga.

57. He who, by recounting the purdm dharmas, redeems
and uplifts the entire world that is sunk and immersed in the
ocean of worldly existence, is glorified as Hari himself.

58. There is no other sacred water like that of the
Gahga. There is no greater teacher than (honour, self-
confidence. There is no other deity like Visnu, and there is
no other primary principle (or Brahman**) other than the
spiritual preceptor.

59. Just as the Brahmanais the most excellent of all castes,
or the moon is the best of all constellations, and just as the ocean
is the best of all rivers, so the Gahga is remembered as the
greatest river.

60. There is no kinsman on a par with calmness; there is
no greater penance than truthfulness : no other acquisition is
greater than liberation from sarhsara, and there is no other river
on a par with the Gahga.

61. The great name of the Gahga is like a forest conflag¬
ration unto the jungle of sins. The Gahga is the healer of the
sickness called sarhsara (worldly existence); hence, it should be
resorted to with assiduity.

62. The Gdyatri mantra and the river Gahga both of these
are remembered to be the destroyers of all sins, O Brahmana.
A person who is lacking in devotion to these two, should be
known as a fallen fellow, O Brahmana.

63. The Gayatri is the mother of all Vedic metres, the
Gahga is the mother of the world. Both of them are the
cause of destruction of all sins.

64. If any one is favoured by Gayatri, the Gahga too is
pleased with him. Both of these possess the potency of Visnu
and both equally bestow desired objects as well as renown.

65. Both of them are quite pure. They are, as it were,
the fructification of the Purusarthas (desired objectives of human
life, viz. righteousness, wealth, love and liberation from sarksdra).

132 NSrai(U PwrS^

These great and excellent ones function for conferring blessings
on the world.

66. Rare indeed and very difficult to attain are the
Gayatri, the Ganga^ devotion to the Tulasl plant and
devotion of Sdttoic nature to Hari.

67. O ! How blessed is the Ganga ! On being remember¬
ed, it destroys sins, on being seen it bestows the region of Hari.
When its water is drunk, it grants s&rUpya (similarity of form like
Visnu). And men who perform ablutions therein, attain the
excellent region of Vi§t?o.

68. God Narayana, the Greater of the Universe, Vasu-
deva, the eternal deity, is the bestower of the fruits of all desired
objects, to persons who are devoted to regular ablutions in the
waters of Ganga.

69. The excellent person who is sprinkled with at least
a drop of water of Ganga, is liberated from all sins and he
attains the highest region, Vaiku^fha.

70. It is only by taking in just a drop of its water that a
descendant in the family of King Sagara,*’ eschewed the state
of Rak^asa and attained to the supreme region.

CaiAPTER SIX

TTu Glory of the GaAgS

1. The GaAgS

The holiest of the rivers in India. It is eulogized since Vedic times (e.g.
RV. 10.75.5, Tait. Ar. 10.1.13, MahdndrSya^ Up. 5.4) The Mbh & VR are fuU
of semi-historical legends about it e.g. Gahga’s marriage with king Santanu
{Mbh. Sdi.chs 96 to 98). King Bhag^atha’s success in bring^g dowm the
Gahga on the earth (Mbh. Vana. chs 108,109, VR. BSla cantos 43,44Bd.ch.97)
aeems to be a saga of the attempts of 3 generations of kings of Ayodhyi to
irrigate the parched plains of the U.P. in their kingdom. During the course
of flowing, the river was swallowed up and allowed to flow by king
Jahnu, and hence it came to be known as his daughter Jahnavi. This is an
allegorical description of the major changes in the course of the river. There
-are six Jahnu-Shramas, e.g. 1st, at Bhairavaghati near Gangotri at the con¬
fluence of the Bhagirathi and the Jahnavi; the 2nd at Kanauj, the last
being at Jamnagar 4 miles to the West of Nadia {Dc-GDAMI 61-62). The
■description of the descent of the Gangi {Bh.P. 5.17.2-9 & Mbh Bkisrtuf 6.88-50)
is a traditional memory of the land which the I ndo-Aryans left behind in some
ancient past, where from ‘mount Mem’ (prob. Pamirs), big rivers like the
Sita, the Alakananda, the Gak^u and the Bhadra flowed in four directions.
Geographers have now identified them and have shown that there is much
truth in the racial memory couched in poetical terms in PurS(m (vide N.L.
De GDAMl under respective heads; also D. P. Misra— Proto-history of India).

The Gahga came to be regarded so holy unanimously, due to the purity
■of its water, which does not deteriorate even after long storage. The scientists
and engineers of the Roorkee university have experimentally shown that this
is due to the presence of (1) radio-active-minerals, (2) bacteriophages and
(3) metallic compounds in the river-bed which possess bacteri-cidal properties
{The Sunday Standard, Bombay dt. 26-9-76, p.8). The ancient Hindus dis¬
covered this undeteriorating quality of the Gahga water by their experience,
-and it has been the practice in many homes to keep vases or container of the
Gahga water for daily worship, and to use it to purify a dying person of sins,
by pouring some drops of Gahga-water in his mouth. This purity led to the
belief that not only bath in the Gahga or drinking a few drops of its water,
but even remembering the name of the river had sanctifying influence. Most
of the PurSisas contain some verses or chapters on the glorification of Gahg&
nr Gangd-mShSknya. As expected, some verses are common to many Gahg&-
mahatmyas.

2. Tamund or Kdlindi

Next to the Gahgh, the Yamuna is regarded as the No. 2 holy river in India.
It is mentioned along with the GahgS since-Vedic Times (vide GaAgd
above). It is regarded as the daughter of the-Sun-god and Yama’s sister
{DeoiP. ch. 45). It rises in K&linda-giri (a portion of the ‘bandara-

134

Ndrada PurSna

puccha'-^mountain, De— GDAMl, p. 215), and hence is called Kalindl. The
comparatively dark colour of its waters is attributed to the bath of god Siva
who, after the death of his first wife Satl, was in an excited mood, in which
condition, being shot at by KSmadeva (Cupid), became intolerably troubled
and jumped into the Yamuna to extinguish the fire of his agony, changing the
colour of its water to darkness {V&mana P. ch. 6). The association of K^s^a’s
lilds (sports) on its banks, and his rasa lUi with gopts (which some believe
continues unending), has immortalised the river in the hearts of Indians.
It, being a very sacred river since the Vedic times, kings like Ambarisa,
Bharata, Santanu performed sacrifices on its bank {Mbh. vana chs 90, 129,

162; Droffa 68.8). Its confluence with the GahgS at Prayaga (Allahabad)
made it a highly sacred place to Hindus.

3. Prayiga.

Modern Allahabad. A very sacred place due to the confluence of the two
holiest rivers—the GahgS and the Yamuna. The Sarasvati is supposed to join
this confluence and hence it is called trivepf-saAgama. According to Mbh,
at PraySga deities right from Brahma, guardians of the world and the cardinal
points {Lokapdla, Dikpdla), pitrs (manes) great sages, Nagas and even god
MahSvisnu are present here. If one bathes at the trivepi confluence one gets
the merit of performing the horse-sacrifice and the Rdjasuya together. (Vana
85.70-86).

Pururavas, the son of Ila, probably the leader of the earliest Indo-Aryan
colonizers from Il&varta selected this then strategically important site and
established his capital here. It was then called Prati^hana—a permanent
settlement. Here Nahu^a, Yayati, Puru, Dusyanta and Bharata reigned
(Brahma P. Chs 10-12). This place is now called Jhusi, and is a part of the
precincts of Prayaga. This sacred place is highly praised in Pd.P. Svarga
khap^a, chs 41,42,43. Km P. regards this as “the most blessed, heaven-giving,
auspicious, meritorious and sanctifying” of all sacred places (1.38.12), and
recommends that death at Prayaga leads to the highest region (Ibid. V.5).
There is the celebrated Akfoya Vafa (undecaying banyan tree) in the fort
which Akbar built in 1581 a.d. on the ruins of a Hindu fort. Pd.P. Svarga
43.11 recommends death at the foot of this tree. According to Hiuen Tsiang,
people used to end their life at this banyan tree for attaining heaven. The
Khairha plate of Yafah-Kari>adeva (1073 a.d.) records that king Gahgeya
obtained release along with his 100 wives at the famous banyan tree of
Prayaga.

Prdpte praydga-vafa-miUanivela-bantOtau

Sdrdham laUna grhipibhir amutra muktim

Ep. Indi.XII. 205 p.21I.

Prayaga still holds powerful influence on all religious minded Hindus.

4. The eye on the forehead

The identification of Rudra and Fire—Sacrificial fire in later Vedic times,
seems to have transferred The Kapdldgni, fire on the circular earthen plate for
baking Puroddi which is kept near the yajfta-kup^a, to the Kapdla (forhead of
<iva as Kapdla means both ‘earthen plate' and ‘a forehead*. But according to
Furapas, God l§iva has three eyes, the two ncxrmal eyes are the sun and the
moon, and the third eye is the Fire-god. He opens it only to destroy the enemy

135

(like Kimadeva) or the universe. Although popular belief attributes the
opening of the third eye rf fire due to the playful shutting of his two eyes by
his divine consort Parvati. M^h.Anu, 140.33*38 attributes the fire to Nira-
yana which after burning (a part of) the Himalaya subsided and submitted
itself at Krsna’s feet. In NP. this reference is to glorify the efficacy of the
application of the sand of the GaAga to one’s forehead su it gives the applier
s&Tupya (similarity of form) like god Siva.

5. Sarupya

This is a t^^jc or state of Liberation in which the liberated soul has the
appearance or form like the deity. The Bh.P. enumerates five such types as
follows :

sdrffi-’Sdriipya-sdlokya-samfpyaikatvam apyuta f
Out of these, sdlokatd —residence in the same region of the Deity (e.g. Vai-
kuntha, Kailasa), scanipatd —Being in the proximity of the Deity, sar&patd or
sarupya —as above, sdyujyatd —Intimate union or absorption into the Deity,
sdrftitd or sdrsfya —is the last stage consisting of equality with the Supreme
Being in power and all the divine attributes of the Deity.

6 . Vaikunf/ic

The region of Mahavisnu (Bh. P.9.4.60). The Vedic seers regarded
Visnu’s place as supreme and glowing like an extensive ‘eye’ in heaven (RV.
1.22.20) and contains the eternal source of honey (RV. 1.154.5). Its location
was high up in the sky. The Bh.P. thinks that it Ls beyond the three worlds,
and is endowed with innate splendour. It has elaborated and remodelled
earlier ideas about the abode of Visnu. The Vaiku^fha dhdman is the highest
region of Visiiu endowed with an outer garden called-jVaiA/r^aj. It is libera¬
tion incarnate and has the privilege of simultaneous revelry of all the six seasons
bursting upon the wish-yielding tree. It abounds in singing birds, golden
chariots, women with explosive beauty and captivating smiles yet evoking no
baser passions, etc. (Bh.P.3.I5. 16-22 also vide 2.9. 10-17). Later purdpas like
Pd.P. Svatga khapda regarded it as situated on a higher plane than the region
of Brahma and is 18 crore yojanas ( = 144 crorcs of miles) far above the earth.

bhur-lokdt-parisankhydtah ko(ir aftddaia prabho /

(vide Sabda-kalpa-druma IV.p.507). It is called Vaikupfha as it is a stage of
existence free from worldly limitations {kupfhd).

7 . The Godavari

Also called the Gautami, as the sage Gautama brought down the Gahga
to redeem him from cow-slaughter. It rises in Nasik district near a village,
rryambak, famous for the jyotir-linga ‘Tryambakesvara’. R&ma, along with
his consort Sita and Laksmana, is said to have stayed for the most part of their
exile at Pancavati near Nasik {Mbh.Vana 277.41 also VR.Arapya Kdpe^a).
Every’ twelfth year, when the planet Jupiter is Jn the Leo sign of the Zodiac,
thousands of pilgrims from all parts of India flock to bathe in the Godavari
near Trymbak and Nasik. It flows through Maharashtra and Andhra Pradesh
and falls into the Bay of Bengal near Rajamahendri.

The Mbh. regards it as one of the holiest rivers in India and bath in it
confers the fruit of go-medha and life in the region of Vdsuki {Mbh. Vana 85.33,
88.2), and bath in the Godavari at jfanaslkAna (Nasik) bestows one with royal
fortune {Mbh.Amt 25.29).

136

MSrada Purdi^a

3 . TTu BktmaroUd

Als6 called Bhlmarath& and Bhimar The Mbh regards it as one of the
holiMt rivers in India which absolves one of all sins {Vma 88.3 Bklpna 9.20).
It rises near Bhimi^ahkara, one of the twelve jjiotir-liAgas, in the Western
Ghats, in Poona District and joins the near Raychur. The famous

Vai$i^avite centre Pandharpur and the sacred shrine of Vifthala is on the
bank of the Bhimarathi which, due to its crescent shape there, is called
CandrabhtigS. Balarama had visited this place during his pilgrimage {Bh.P.
10.79.12).

9. The Krfjfd —

The river is mentioned in the Mbh. Bhiftna 9.33, Bh.P. 5.19.18, VR.
Kifkindhd 4). It rises at Mahabaleivara in Western Ghats in Satara district,
Bows through Maharashtra, Kamatak and Andhra Prade^a and falls into
the Bay of Bengal at Sippelar near Masulipatam (De— GDAMI, p. 104). In
purdpas it is always associated with the Vepa, Veni?5, Venni, or the VenvS
and the Mbh. Vana 85.37-38 states that bath at the devahrada (prob. con¬
fluence) of the Krsna and Vep^a confers the memory of one’s previous births,

D.C. Sircar is not correct when he says, ‘The Venva is the modern Varna
running between the Satara and Kolhapur districts GAMI. {Studies in The
Geography of Ancient and Medieval India, p. 59).

Apart from the name of Satara dist. instead of that of Sangli for the loca¬
tion of the Var^a, the main fact remains that there is a river called the Ve^na
in Satara district—a sister of the Krsna as its source is the same—which joins
the Kr;nli in Satara district.

The late Prof. Dr. (Mrs.) Irawati Karve, from the Deccan Clollcge, Poona,
told me that on sociological grounds the Kanhan and the Benna from
Vidarbha have a better claim to be ancient Krsna and Venpa, as the culture
of the people in the present Kr;na—Venna valley is pro-Dravidian, and the
derivation Kanhan •<KfSna and Benna <;Vci][na is quite plausible.

10. The Revd

So called because of the roaring sound created by its current while
breaking its way through the Amarkantaka mountain.

bhitvd iailam ca vipulam praydtyevam mahdrjiavam /
bhrdmayanti diiah sarvd ravepa mahatd purd //
pldvayanti virdjanti tena Revd iti smjtd //

— Sk.P. V. Revd khand^ 6.37-38

In fact, the major part of the Revd khatuda naturally glorifies the Reva or Nar¬
mada. The Bh.P. distinguishes between the Reva and the Narmada {Bh.P.
5.19.18). Sk.P. (1.1.31.103, F.1.56.6 and 1.1.18.153) reconciles this by
stating that though the Reva and the Narmada were originally different,
^ they joined together and formed the Southern Gahga. It forms the traditional
boundary between the North and South India {Bh.P. 5.19.18). It rises in
the Amarka^tak hills and falls into the Gulf of Cambay near Broach. Mahe-
shwar (ancient Mkhismati of king Sahasrarjuna, a Jyotir-linga, Omkdra Mdn-
dhdtd , are on its bank. It is regarded as highly meritorious to go round the
course of this river, Pd.P.Svarga.chs 17-22. glorify the Narmada. Balaranta
visited this river during his pilgrimage {Bh.P. 10.79.21).

JfQtes

137

il. Tha Sarasvatf

Though now practically non-existent in its pristine glory, the Sarasvatf
is a very famous river from the Vedic times and is mentioned in RV. 6.61,
7.95.1-2, 10.17.7-9. From RV.7.95.1-2, it appears to be a mighty river flowing
to the Arabitm sea. It rises in the Sirmur hills of the Siwalik range in the
Himalayas. The fountain—the source of the river—was at the foot of a
Plakfa (Indian fig.) tree, and it became known as PlakfSvatara^ or Plakfo-
Jtrasravam, now a place of pilgrimage. It emerges into the plain at Ad-Badri
in the Ambala District. It disappears at Chalaur, but reappears at Bhav&nl-
pura; then it disappears at Balchappar, but again appears at Bara Khera. It
is later joined by the Markan^a at Umali near Pchoa and the joint stream
under the name Sarasvati falls into the Ghaggar which is believed to have the
name Sarasvati in ancient times.

Vedic seers prayed the river for glorious treasures, and milk, and wished
to stay on her banks for ever. The Atharva veda describes Maruts ploughing
barley on its banks. The spread of Aryan culture from the land of the Saras¬
vati to Kosala is symbolically described in the ^atapatha 1.4.1.10 ff. as the
carrying of sacrificial fire by Videgha Mathava to the east. The Mbh. and the
puravas speak of its disappearance at Vinaiana-tirtha near Sirsa. It is associated
with sages Dadhica (Mbh.Fana 100.13,) Vasistha {S<Uya 42.29) and Vyasa
{Bh.P. 1.1.4.15.4-15). Sacrifices were performed on its banks by kings like
Matinara {Adi 95.26-27), YaySti, Nahusa, Puru and later by Kf-$na. Vidura
and Balarama visited it as pilgrims {Bh.P. 3-1.22 & 10.78.18). After the death
of Krsna, his 16000 wives drowned themselves to death in the Sarasvati
{Mbh.Svarga 5.25). The archaeological explorations of the Sarasvati—Ghag-
gar —Hakra bed proved that the Vedic and epic tradition about the Sara¬
svati being once a mighty river with a continuous and perennial flow down
to the Arabian Sea, is correct. According to the evidence available, the river
■dried up due to serious seismic disturbances towards the end of the Vedic
period. The hydrographical and archaeological investigations by SurajBhan
have shown that in the late Harappan times, the desiccation of the river had
already started resulting in the shifting of her settlements to the upper valley
(The Sunday Standard, Bombay 19-9-76). Hence the fervent prayers in Vedas
not to deprive the seer of its water. Puranic stories of Sarasvati carrying
Vadavanala to the sea, and her disappearance through the fear of being
touched by Abhiras and other wild tribes.

The rejuvenation of the Sarasvati by diverting surplus waters of the
Yamuna, Rakhi and other rivers would transform the desert of Rajasthan into
.a granary of India.

12. The Tuhgabhadrd

A tributary of the Kr|na. It is due to the confluence of two rivers, the
Tuhga and the Bhadra (at Kudali in Shimoga dist., Kamatak) that the river
came to be called Tuhgabhadra. It joins the Kf^na beyond Gurnool. The
ancient Kiski^dha of Sugriva was situated on its batik. It is also called Tuhga-
vepi {MbLBhtfma 9.27) and is a very holy river (RA.P.5.19.18).

13. The Kdveti

One of the holiest rivers in India. It rises from a fountain Candra Tirtha
‘(KP.2.37) in the Brahmagiri mountain in Coorg. Famous sacred places like

138

Ndrada Purina

SriraAgam, Trichanapalli and Kumbhakonam arc on its banks. The Kavcri
falb at samudra zxc famous for natural beauty. According to Sk.P. God
Siva gave thb river to sage Agastya who carried it in hb Kama^d*^^ (» water-
bowl of gourd), and while Agastya was deep in meditation at Brahmagiri,
Ganapati, at the request of Indra, upset the bowl and secured the river for the
parched region of South India. (Mentioned as a very holy river in Mbh. Vana
85.12 and Bk.P. 5.19.18).

14. T/u Kdlindi

Vide Yamuni, above, Note No. 2.

15. The Bdhudd

Modem scholars differ on its identification. Pargiter identifies it with the
Kamaganga which joins the Ganga near Kanauj (His. MK.P.ch. 57). De
regards it as Dhavala (modern Dhumela or Budhi RApti) a tributary of the
Rapti (GD.4M/, p. 16). The sage Likhita got his arm restored by bathing in
this river; hence it is called arm-giver or Bdhudd — {Mbh. /«nti.23.39-40).
Gauri, wife of king Prasenajit was cursed by her husband and was transformed
into a river called Bahuda. Observance of fast and celibacy for one night on
this river confers a godhood in heaven {Mbh. Vana 84.67-68; 95.4).

16. The Vetravati

Modern Betwa, a tributary’of the Yamuna. A river of all India importance
{Mbh.Bhifma 16-19).

17. The Tdtnraparni.

Also the TambraparnI, Tambravari. It rises in the Agastya-kuta moun¬
tain, and joins the gulf of Manar celebrated for pearlfishery. Pandyan king
Malayadhvaja stayed after retirement from kingship here {Bh.P. 4.28.35,
5.19.18).

18. The Sarayu

The Ghagra or Gogra in Oudh on which A^'odhya was situated. The
river rises in Kumaun and after its confluence with the Kali-nadi, it is called
the Sarayu or ‘Ghagra’. According to Mbh, it is one of the seven streams of
the Ganga {Adi 169.20-21). Vasis^ha brought it to the Manasa lake whence
it dashed forth as the Sarayu from that lake {Anu. 155.23-24). From a Tirtha
called Gopratdra in Sarayu, Ram'i along with all his followers, went to His
highest abode. Mere remembrance of ll.' river sanctifies a person {Anu, 165.21).

19. Fardtiorf

Also known as Kas'i, .Avimukta-ksetra, Mahaimasana, Rudra-ksetra or
Anandavana in Puranas.

It is the holiest town in India where two great religions Hinduism (Brah¬
manism) and Buddhism flourished. Originally Varanasi was the capital of
the ancient State {Janapada) Kasi and is so mentioned in the Mahugovinda
Suttanta in Digha Nikdya 11.235 (also vide the Anguttara Nikdya (1.213, IV.
252,256) axxd the Bhagavati —XV. Uddesa I) The name is derived from
the river-names the Varuna (Varana) and Asi which join there, and the
myth of one king Banar giving his name to Benares is an instance of popular
etymology, Kas'is the early Aryan settlers, selected thb then strategically
important site, due to the protection afforded by the rivers the Ganga, the
Varunli and the Asl against the hostile aboriginals, and an all the year round
safe route of communications with the Aryan colonies to their West. Havel

Notes

139

ill his Bfnares, the sacred city states that V&ra^asi might have been the centre of
primitive Sun-worship, and Br&hmai^as glorified it in all their purdpas and
the Skandha purdpa devoted one full book (Put IV) as Kdii khap^a for describ¬
ing all the sacred places and legends connected with Kasi. The Buddha
selected VSr&^asi for his 1st sermon—'setting the wheel of dhartna in motion*,
and the Asokan Stupa at SSran&th commemorates the site of the 1st sermon
of the Buddha. Parsvanatha, the historical founder of Jainism belonged to
Varapasl. This glory of Varapasi attracted Muslim invasions which razed to
the ground its ancient glory. It, however, continued to be the centre of learn¬
ing despite political and religious troubles, and great saints like Caitanya,
Ram&nanda, Valiabha, Kabir, Ekandth, Tulasidas visited the place and
settled there for some part of their life and some permanently. In the 18th
century, the Marathas who controlled the Moghul rulers of Delhi, used their
influence in the rebuilding of ancient shrines and religious institutions thereof,
and the present temple of Visvanathawas built by Rani Ahilya Bai of Indore
in 1777. It is hoped that Varai>asi may regain its ancient glory in the post-
inde|>endence period.

20. KdSi

Though Kasi is identified with Varapasi here, it is originally the name of
a state {Janapada) colonised by an Indo-Aryan tribe Kasis. Kasi as a Jana-
pada is recorded in Brahmanical, Buddhut and Jain sources as mentioned
above. The Kaji clan of Aryans seems to be allied with the Kassites who
conquered Babylon in 1700 B.c.,even though the Aryanisation of the region
called Kasi was at a later Vedic period. Ka£i (and its joint name Kdil-kosala)
often occurs in the Brahmana period. It was an independent state at the time
of the Buddha, but soon after submitted to and formed a part of the empire
of Magadha. As noted above Varapasi was its capital but today both are the
parts of the same city-complex. The author of Skandapurdpa is conscious of the
bigger geographical extent of Kaii and calls that section of Skanda Ptirdpa
as Kdil-khap4a and not Vdrdpasi-mdhdtmya or some such name. Now,
most of us regard Kasi and Varapasi as identical.

21. Avimukta

As per SKP.IV. {KdSikhapda) i.39.71-78 God Siva manifested himself
here and did not leave the place and that the sight of the Unga confers
complete liberation from Samsara. Hence, the significance of the name
avimuktaka.

22. It is called Amardvati.

23. Lihga

The word means 'a distinguishing mark’ ‘characteristic’ and is used in this
sense by all Brahmapa and non-BrShmapa idslric writers e.g. Br.Su.4.1.2
lihgdcca. For stating nudity as the distinguishing mark of a Sranutpa, Kunda-
kunda (in Pravacanasdia 3.25) says : uvayarapam jipamagge liAgath jaha-jada-
ruvam idi bhapitarp The Siva-liAga is the symbol of the sacrificial fire ablaze.
Rudra is identified with the Fire in RV.2.1.6, 3.2.5. etc. in AV,7.87.1. and in
the Tait.Samhitd 5.4.3.1 etc. The 8 epithets Sarva, Bhava, PaSupati, etc. are
common to Rudra and Agni (AV.15.5.1-7, ^atc^atha Br.1.7.3.8). The burial of
skulls of animals under some sacrificial altars explains his epithets as “dweller
in crematory’’, “five-facedness” etc. if Tait. Sarhhitd 5.7.10,1 is properly

140

Mirada PurSi^a

«xplained. The Lihga as a ‘phallic symbol* shows the ignorance of the Vedic
ident^cation of Rudra and the Sacrificial fire. It may be noted that some
female deities e.g. Mad&lasi, the divine spouse of Khap^obfi—an incama-
tion of god Siva, has a LHga as her representation, along with that of her spouse
Siva or Khandobi. Siva Lingas are found on the heads of gods like Viffhala
of Pandharpur and goddesses like Vifal&k^i. G.B. Dandage of Kolhapur in
his Rudra, Tajfla d^i Mva-liAga (Kolhapur 1970) hEU made out a good case
about the identity of Rudra and Sacrificial fire and shown the weakness of
the Phallic worship theory.

24. Kdii VUveivara :

The presiding Deity of Kafi and the main Jyotir-lihga in the 12 Jyotir-
iiAgas in India, it is glorified very highly in the Kdii Khapdo (Sk.P. IV.ii.ch.99)
according to which it is the LiAga par excellence (ibid verse 51). It means,
to the best of the knowledge of the author of Sk.P. Kdii khai^d^> Rod Siva is
represented in the form a liAga at this place since time immemorial. The facts
arc otherwise. In the 7th cent. a.d., when Hiuen Tsiang visited the place,
there was an august brass statue of about 100 feet height of god Mahadeva.
To quote his words : “The statue of Deva Mahesvara, made of brass, is some¬
what less than lOOfect high. Its appwiarancc is grave and majestic, and it app¬
ears as though really living.” The iconoclastic fervour of Muslims razed im¬
portant Hindu statues, images, shrines and the stones were used to construct
their mosques and buildings even as far as Jaunpur (N.L. Dt-GDAMI, pp.
23-25). The fortunes of this god had their ups and downs, as Varanasi changed
hands from Hindus to Buddhists, ultimately to rest for sometime with the
Hindu kings of Kanauj. But the temple and the Deity suffered worst at the
hands of Muslims, in spite of attempts of Hindu chiefs under Moghuls, like
Raja Todarmal and Hindu religious leaders. Sikhs and Marathas sealed the
fate of the Moghul empire, and a Maratha queen Rani Ahilyabai Holkar of
Indore built the present temple of Kasi Visvesvara in 1777.

25. Kdii-pradakfi(td

This is a religious custom to show respect to a sacred place, shrine or town
in which the Deity is situated. It consists of circumambulating the sacred
■object showing our right side to the deity after saluting it.

prasdrya dakfitforii hastarh svayarh namra-iirah punah /
dakfii^am dariayan pdrivam manasd'pi ca dakfinah //

Kdlikd and other puranas quoted in iabda-kalpa-druma Part III.pp.273-74.

26. Brahman, paramdtmd.

27. King Sagara SKD {Sabda-kalpa-druma) Vol.II.p. 581.

A king worth remembering at dawn and dusk (AfW.i4mt.l65.49) Posth¬
umous son of king Bahuka of the Iksvaku dynasty who, being deprived of
his kingdom by Talajaihghas lived in exile in a forest near the hermitage of
sage Aurva. His younger wife Yadavi who was pregnant, wanted to immolate
herself after Bahuka’s death, but was prohibited from doing so by Aurva who
told her that, the child in her womb, was destined to be an emperor of the
world. Tbe senior queen who was issuelcss became jealous of her younger co¬
wife and administered poison to her, with a view to kill the child in its embr^
yonic stage. But as fortune would have it, a son along with the poison (sa-
£ara) was born. (Bw.P. 2.3.48-49). The child grew up in Aurva’s hermitage

Notis

141

and presumed Aurva to be his father. The mother told him'thejtory of her
life, and Sagara determined to reconquer Ayodhya. In the meanwhile,
Vasiftha and the citizens of Ayodhya whose struggle of liberation was going
on, got a leader in Sagara, and he reconquered his father!s kingdom and ruled
at Ayodhya.

Sagara subdued the T^ajahghas and became the absolute monarch of
the world. From his queen Sumati, he had a son Asamahjasa who troubled
his subjects, and was exiled for that. He had 60,000 sons from the lump of
flesh delivered by his second wife Ke^ini.

Sagara performed 99 horse-sacrifices, but when he was to perform the 100th
sacrifice, Indra, being afraid of losing his position, stole the horse and kept it
near sage Kapila’s hermitage in the nether world. Sagara’s 60000 sons traced
the horse by means of its hoof-prints, and dug down to Patala. The horse was
near the hermitage of Kapila, who was immersed in meditation. Thinking
him to be the horse-thief, they attacked him only to get reduced to ashes.
{Mbh. Vma 107.33).

Sagara retired making AthsumSn, the son of prince Asamahjasa, as the next
(MBH. Vana 107.64) king and performed penance for bringing down the
Gahga on the ashes in Aurvasrama. (Bh.P.9.8.5-31). He was strictly Vege*
tarian {Mbh.Anu. 115.66).

CHAPTER SEVEN

The Glory of the GaAgd (contd.)

J^drada enquired :

1. O excellent sage ! It behoves you to relate to me
•who this Sagara was, and which descendant of the family of
Sagara, was freed from the state of being a Raksasa (demon).
Sanaka narrated :

2. O prominent sage ! Listen to the pre-eminent great¬
ness of the Gahga, by mere contact with whose sacred waters,
the whole dynasty of Sagara was sanctified, and attained the
region of Visnu, which is the excellent-most of all excellences
in the world, O Brahmana !

3. In the Solar race, there was born a king named Bahu^
the son of king Vrka. Exclusively devoted to righteousness in
duty, he enjoyed and ruled the whole earth righteously.

4. The Brahmanas, the Ksatriyas, the Vaisyas, the
Sudras and other living beings were established by him in their
respective dharmas (duties). King Bahu was (in the real sense
of the term) the Lord of the subjects, {viidmpati).

5. In each of the seven continents® (of the earth),
he performed seven horse-sacrifices. He propitiated (to their
heart’s content) the Brahmanas by means of cows, lands, gold,
garments and such other gifts.

6. As per advice given in the treatises on politics, he
subdued and controlled the enemies, as he pleased. He consi¬
dered himselfas having achieved his ambition in life by removing
the troubles and miseries of others.

7. The people in his land always offered exquisite sandle-
wood as gifts. All the people in his kingdom were bedecked in
very costly (divine) ornaments, and they were happy, O Sage.

8-9. The earth yielded rich food-grains without being
ploughed. It was full of fruits and flowers. The king of the
devas showered rain on the earth at the proper time, O excellent
sage. In time of calamities, due to indulgence in unrighteous¬
ness, the subjects were protected as per dharma (duties of
kingship).

1.7.10-21.

143

10. Once, gpreat arrogance which is destructive of all riches
and the cause of transgressions and failures, and which was
accompanied by jealousy, took possession of that king.

11. “I am the monarch, the powerful protector of all the
worlds. I am the performer of great sacrifices. Who eke is
more worthy of being worshipped than I ?

12. I am affluent and clever. All enemies have been
subdued by me. I am the knower of the principles (the real
knowledge) of the Vedas, and of the ancillaries of Vedas
(Feddrigas), and am expert in the science and art of politics.

13. I am invincible. Unchallengeable and unthwarted is
my Lordship (Supremacy). Who else is superior to me in this
world ?” As arrogance increased in him, he became also jealous
of others.

14. O excellent sage ! As sequel to jealousy, passion too
crept into that king. When all these possess a man, he undoubt¬
edly goes to ruin.

15. Youth, affluence, power and authority as well as
indiscretion—even one of these is sure to bring about mishaps
and ruin. What then, when all these four operate collectively ?*

16. O Brahmana ! The jealousy that held sway over
him was very great. It was antagonistic to all his worldly in¬
terests, was destructive of all his riches and even of his physical
body.

17. If wealth begins to over-influence a person whose
mind is affected by envy, know that it is like the fire in com¬
bination with gusts of wind which consume husk.

18. Neither here nor hereafter can there be any happiness
to persons whose minds are affected by jealousy, whose conduct
of life is full of hypocrisy, and who always use harsh words.

19. To men of harsh speech whose minds are possessed
of jealousy, even the beloved wife, the sons or other kith and
kin are enemies.

20. If anyone harbours in his mind any lustful desire on
seeing another man’s wife that is nothing but an axe that brings
about the destruction of all his riches. There is no doubt
about this.

21. Osage ! If a man wishes to attempt to bring about
the destruction of his own well-being that man of crooked intel¬
lect harbours malicious thoughts on seeing the good of others.

144

Mdrada Purdna

22. O Brahmana ! If a man feels inclined to incur the
loss of friendship, progeny, house, landed property, riches, food
^grains, etc., and cattle and other animals, he may very well
indulge in jealousy all along.

23. As his mind was possessed of jealousy and he became
more impudent, the powerful kings of Haihaya^ and T^a-
jahgha® families became his enemies.

24. If the Lord of Laksmi is favourable to any one, his
fortune flourishes, but if he is adverse to him, his fortune
dwindles down.

25. O Narada ! Sons, grand-sons, riches, food-grains,
homestead, etc. favour one, only as long as the Lord of
Laksmi casts favourable side-glances mercifully.

26. O prominent Brahmana ! Even the foolish, blind,
deaf and stupid persons become heroic, praise-worthy and
discriminating, if they are glanced at favourably by Madhava,
the Consort of Laksmi.

27. There is no doubt that the good fortune of a person
who is contaminated with jealousy, etc., dwindles down and
that particularly hatred towards all living beings is generated
in his mind.

28. If a man hates continuously some one or the other,
all his blessings and religious merits perish, O excellent sage.

29. Visnu becomes averse to him in whom jealousy goes
on increasing. After this, that person’s wealth, stock of grains,
lands and affluence are definitely destroyed.

30. Egotism and arrogance destroy the power of discri¬
mination, as a consequence of which, adversities befall living
beings. One should, therefore, eschew egotism.

31-32. He who becomes puffed with pride precipitates
his ruin erelong. The king whose mind was possessed with
jealousy put up a continuous terrible fight for the period of a
month with his enemies, the Haihayas and the Talajanghas in
which he was ultimately defeated. He then repaired to the forest.

33. Although Bahu was dejected, he felt great pleasure
on seeing a great lake. He was then accompanied by his
pregnant wife.

34. It was a great miracle that perceiving the nature or
temperament of the king whose mind was possessed of
jealousy, afl the birds residing in the lake hid themselves.

1.7.35-47.

145

35. While the birds were hastily entering their respective
abodes, they exclaimed : “Alas ! How painful it is ! What a
terrible form has come down here !”

36. Accompanied by both of his wives, the king joyously
entered the lake, drank its water that gave him abundant
pleasure. He, thereafter, went and rested under a tree.

37. While the king Bahu was proceeding to the forest,
the subjects, though erstwhile protected by him, exclaimed
“Fie ! Fie**, after considering Bahu’s evil propensities.

38. O Br^hmana ! A man endowed with good qualities,
whoever he may be, is worthy of being praised by every one.
A person devoid of good qualities, is censured by men, though
he may be possessed of all kind of riches.

39. There is nothing comparable to ignominy in this
world which is as painful as death. When Bahu went to the
forest, the people of his kingdom felt much relief and pleasure,
as though an inflammation of the eye had subsided.

40. O excellent Brahmana ! Censured on many occa¬
sions, Bahu remained in the forest like a dead man, with his
fame in the world destroyed, and activities cut off.

41. “There is no death like ignominy (ill-reputation);
there is no enemy like anger; there is no sin like slandering and
there is no intoxicating liquor like delusion.

42. There is no ill fame like jealousy; there is no fire like
passions; there is no snare like attachment; there is no poison
like intimate contact (sexual intercourse).’*

43. Being extremely dejected, Bahu lamented in this and
many other ways. Due to mental agony as well as to old age,
the limbs of his body became wasted and feeble.

44. After the passage of a great deal of time, the king Bahu
was overwhelmed with sickness, and he died in the vicinity
of the hermitage of sage Aurva,® O excellent sage !

45. His younger wife became very miserable. After lament¬
ing for a long time, she thought of going \vith him (to the other
world, by immolating herself in the fire), even though she was
pregnant.

46. Deeply grieving she brought the fuel herself and pre¬
pared the funeral pyre. After placing (Bahu*s body) on the
pyre, she began to ascend the pyre herself.

47. In the meantime, the intelligent sage Aurva, the

146 NSrada Pur&fa

receptacle of spiritual lustre, understood all this by means of
his deep trance.

48. With the vision of their perfect knowledge, the noble-
souled prominent sages who are cognizant of whatever exists
in the three units of time—the past, the future and the present—
and who are devoid of jealousy, see everything.

49. The most meritorious sage, Aurva, the store-house
or treasure of brilliance accrued through penance, reached the
place where the beloved wife of Bahu was standing.

50. On seeing that she was about to ascend the funeral
pyre, that leading sage spoke to her these words, based on
dharma, O excellent sage !

Aurva said :

51. “O chaste lady ! O beloved wife of the excellent
king ! Please do not proceed ahead with this risky venture.
An emperor, verily the slayer of enemies, stays within your
womb.

52. O blessed princess ! The following (ladies) do not
ascend a funeral pyre, viz. those with infant children (depending
on them), pregnant women, those whose monthly course has
not yet started, and women in the menses.’

53. Means for expiation for Brahma^a-slaughter and
other sins have been mentioned by excellent men;* but there
is no expiation for an imposter, a person who slanders, and
killing a child in embryonic stage.

54. O observer of good vows ! There is no atonement
for an atheist,® an ungrateful fellow, a person indifferent to
dharma and a treacherous fellow.

55. Hence, O splendid lady ! It does not behove you
to commit this great sin. The misery that has befallen you shall
subside completely.”

56. Thus advised by the sage, the chaste lady believed in
his blessings. Taking up the lotus-like feet of her husband (in her
hands), she lamented very much and was extremely distressed.

57. The sage Aurva who was an adept in the interpre¬
tation of scriptural texts, consoled her again, “O Princess do
not cry. Later on, you will attain prosperity in due course.

58. O extremely blessed lady ! Please do not shed tears.
The dead body should now be cremated by good men. Hence,
controlling your grief, perform the rites befitting the occasion.

1 . 7 . 59 - 70 .

147

59. The god of Death it impartially alike to all, be he a
learned man or a fool, an indigent fellow or a person in affluent
circumstances, a wicked person or a man of good behaviour.

60-61. I consider it so in a city(?).*^* Indigence is sur¬
passed in this respect here. Whatever is the past, ancient act
{karma)i it is directed in this world. I consider that the fate
alone is the cause of this, and men axe simply conditioned
thereby.

62. O lady of lotus face ! All croitures have to succumb
to the influence of the god of Death, whether cwic is even in the
womb or in infancy or in youth or in old age.

63. It is Lord Govinda who destroys or protects oreatures
that are conditioned by and are at the mercy of their own
actions. Ignorant persons super-impose a false belief on the
creatures that are but casual causes.

64. Hence, O lady of pious observances, shed off your

sorrow, and be happy. Perform the funeral rites of your

husband. Try to be steady (in mind) through sensible
discrimination and thought.

65. This physical body (of ours) is surrounded by ten
thousands of miseries and ailments. It is subject to much pain
and torture. It has only a semblance of happiness, but is full of
sufferings. It is fettered by the bonds of actions.’*

66. Consoling her thus, the highly intelligent sage made

her perform all the funeral rites. That gentle lady controlled
her grief, bowed down to that prominent sage and said to him,

67. “What is surprising there that good men always wish

for the benefits and well-being of others, as it is not for their
own enjoyment that trees bear fruits on the earth.

68. He who, realising the miseries of others, enlightens
them through good advice, is the veritable Lord Visnu, the
main-stay of sattva gutuiy for he is ready to render service to
others.

69. He who feels miserable at the miseries and sorrows of
others, and who feels delighted at the happincssW other people,
is himself Hari, the Lord of the worlds, who has assumed a
human form.

70. Scriptures have been heard and learnt by good men
only to relieve others of their misery. It is for the destruction of
the misery of every individual : So say the pious men.

148

Ndrada Purdm

71. Misery cannot affect anyone at a place where good
men lEunction. How can there be darkness when the sun shines ?”

72. Speaking these and similar words, that lady perform¬
ed all the other (funeral) rites of her husband, on the bank of
that lake, in accordance with the instructions of that sage.

73. As the sage was standing by, the king appearing bril¬
liant like the king of gods, rose out of the funeral pyre and
ascended an excellent aerial car. After bowing down to Aurva,
the leader of sages, he attained to the Supreme Abode.

74. Persons whether defiled by great sins^' or by sub¬
sidiary types^^® of sins, do attain to the Supreme Region when
graciously glanced at by great men.

75. If a highly meritorious person looks (favourably)
at the dead body or its ashes or the column of smoke (going
up from the funeral pyre), the dead man attains the highest
goal, O excellent one.

76. O Narada ! After performing the funeral rites of
her husband, she went to the hermitage of the sage and accom¬
panied by her co-wife, she rendered service to him.

CHAPTER SEVEN

1. Bahu alias Bihuka (1.7.3)

A king of the solar race; The eighth descendant from Hari^candra. The
Bh. F. and other Pura^ias do not attribute his loss of throne to his arrogance
as in NP. (vide below W 10-15). The Puratdc account shows a struggle for
supremacy over the Indo-Gangetic plain between the Ik^vakus of Ayodhy&
and the Yadus i.e. Haihayas from Mahi$mati. In that hereditary feud, Bahu
lost his throne and had to spend the rest of his life in exile—which he did in
the vicinity of sage Aurva’s hermitage.

2. (1.7.5). They are (1) Jambu (2) Plak?a, (3) Salmali (4) Ku^a (5)
Krauhca (6) !§aka, (7) Puskara.

3. (1.7.15-30) This verse is found in other works like Hitopade^a, Pafica-
tantra, etc.

In ancient India, a number of wise-sayings in a verse form, on subjects
like ethics and politics (ntti), renunciation (pairdgj>a), right conduct (Sadd-
cdra) etc. were handed down by oral transmission. These were called gdthds
and Subhdfitas and were found in practically in the same verbal form in Sans¬
krit, Pali and Prakrits (with the necessary phonetic and other changes).
This fund of commonsense and wisdom is the legacy of all Indians.

4. Haihayas (1.7.23).

The dynasty founded by Haihaya, the great-grandson of Yadu :

Yadu->Sahasrajit—>-Satajit^Haihaya. Kajtavirya Arjuna or rather
Sahasrarjuna about whom the Bh.P. 9.23.25 states : “Other rulers of the
earth cannot reach the status of Kartavirya, in point of performance of sacri¬
fices, munificent donations, asceticism, jrogtrpowrers, scholarship, victories, etc..
In the traditional feud between Bhrgus who had family ties with Iksvakus,
the rivals of Haihayas and Haihayas, belonged to this dynasty. Sahasrarjuna
was killed in a surprise attack by Para^urfhna. But after Para^ur^ma’s retire¬
ment, Sahasrarjuna’s grandson Talajahgha—^probably an epithet to indicate
his long marches—reasserted his supremacy by inflicting a crushing defeat on
Iksvakus of AyodhyS, the supporters and relatives of Bhrgus (who had already
left Western India and took refuge to the North), and King Bahuka or Bahu
of Ayodhya spent his life in exile near the hermitage of Aurva, a sage of the
Bhrgu clan.

5. TdlajaAghas <N.P.I. 7.23 & 31-32).

Talajahgha was the grandson of Sahasrarjuna who recovered the original
position of his kingdom. The Talajahghas were comprised of five clans or
groups of people: (1) Vitihotras, (2) Saryatis (3) The Bhojas, (4) the
Avantis and (5) the Tu^dlkeras. He conquered his hereditary enemies, the
Ik^vhkus and drove out King Bahu in exile. Their dominion stretched from the
gulf of Cambay (the Bhrgus vacated Western India before the Talajahghas)
to the Gangetic doab. But King Sagara, son of the exiled King Bahu, consoli¬
dated his position, destroyed the Haihaya power completely and the glorious
M^i;mati was soon forgotten (Bh.P.IX.23, 9.8.5B.7.A, Pargiter A I H T.
PP.267-71).

6; Aurva (1.7.44)

A great sage, scientist-cum-statesman of the Bhrgu clan. He was the

150

Ndrada Purd^

son of Cyavana and Aru^i, the daughter of Manu. The Bhrgus were an afflu¬
ent, militant''conununity. Once the Haihaya King, Sahasrarjuna was in need
of money and the Haihayas approached the Bhrgus who did pay the tax levied.
But one of Haihayas being over-exacting, dug up the house of a Bhrgu and got
enormous weahh. This led to the fxplmratimi compaign of all the houses of
the Bhrgus who*resisted and the Haihayas started the genocide of Bhrgus (if
we are to believe Mbk, ifeff. 179.5.6—which is a Bhfgu recension). All women
of the Bhrgu clan hid themselves in the caves of the Himilayas {Ibid 177.21).
While fleeing, Arusi concealed her garbha in her thigh, but a Brahmana
woman informer reported to Haihayas about Arusi’s escape though pregnant.
When Haihayas arrested her, the child came forth from his mother’s thigh.
Hence he was called Aurva —^Thigh-bom. The K$attriya pursuers became
blind by Aurva’s lustre. They regained their eyesight when they begged
pardon. But Mbh. Adi 177.1-6 shows that by the time the Haihayas reached
Aurva and his mother, he must have been a grown up boy, expert in Vedas
and the accessories, as his being in the womb for 100 years and studying the
Vedas In the embryonic stage is a purapic way of statement. It appears that
Aurva was a scientist who was then developing a 6re-missile capable of des¬
troying the world (like the Hibomb of to-day) and the very terrific glare of
the missile at that stage blinded the Haihayas. But he continued his researches
and to quote the Mbh ; “With a desire to avenge the massacre of Bhrgus, he
decided upon a weapon of universal distruction’’ {Adi. 178. 10-11). Aurva’s
ptenance (his development of a fire-missile) sent a cold shudder through the
spine of 'the world’ and his ancestors (i.e. senior members of the Bhrgu clan).
Like great thinkers of today protesting against the military use of atomic
energy, they dissuaded him from the effort, “while I was in my mother’s
womb, I heard the wailing of my mothers (Bhargava women). When Bhrgus
right from ‘wombs’ were massacred, nobody came to help my mothers.
Then why should I spare the Ksattriyas now ?” growled Aurva {Mbh. Adi,
179-5-14). It appears that the senior Bhrgus anyhow dissuaded him from
his resolve and the fire-weapon was thrown into the sea which as submarine
fire still burns the sea water (and is called Va^avdgni). Ibid. 179.21-2.

It appears that Aurva’s hermitage was near the kingdom of Ayodhya.
The political support of Iksvakus and the geographical distance between
Ayodhya and Mahirmati enabled Aurva to carry on his researches undisturbed.

Aurva seems to have a long life. He lived to see the destruction of the
Haihayas by his great grandson (Aurva—Kcika~-Jamadagni-<-Pa''ajurama)
Para^urama.

When the grandson of Sahasr&rjuna, Talajafigha marched against King
Bahu of Ayodhya—for it was really a struggle for supremacy in the Indo-
Gangetic plain between the kings of the Solar and Lunar Races (and the
Bhrgus, partisans of Iksvakus) when King Bahu was expelled, he took shelter
with-Aurva. Why TSlajanghas did not attack Aurva’s hermitage and execute
the King is a mystery. May be inefficient intelligence service, pre-occupation
with the rebel population of Ayodhya who continued resistance under the
leadership of Vasi?tha, the communication difficulties with their distant capital
Mahi$mati to conduct a protracted war or possibly the deterrent of Aurva’s
secret missUcs—it is anybody’s guess.

J{otes

151

But the fact remains that Aurva could bring up Bahu’s son Sagara in hit
hermitage, give him the necessary training and see to it that under Sagara't
leadership, the freedom-struggle of Ayodhya resulted in the expukion of
T^janghas. King Sagara^ lu^ever, ruthlessly cmitinued his struggle till the
Talajahgha power was wiped out of the Indo-Gangetic plain and crushed
permanently—a feat which the much-glorified Parasur^a could not achieve.
But the Mbh. Arm. 153.11 a Bhrgu recension gives the credit solely to Aurva I

(1) Mbh. Adi. and Anu. (as cited above)

(2) Bh.P. IX.8.8; IX.23.28.

(3) Bttrd. P. 2.3.48.1-25

7. (1.7.52)

This verse is quoted by Paraiara Mddhava II. 1.P.58 and Smrti-mul:tdphala
IP. 162 (where it is ascribed to Aurva) as an authority prohibiung self-immo¬
lation (Sati) of women under these conditions.

bdla-samvardhaneah tyktvd bdldpatyd na gacchati I
rajasvald sutikd ca rakftd garbharh ea garbhiiii fl

attributed to Brhaspati in Paraiara Mddhava. Smrti-Candrikd (on Vyavahdra,
p. 254) regards celibate life in widowhood as superior to the rewards of self-
immolation to fire.

8. (1.7.53)

Although (murder of a BrShmaiia) is regarded as the most

heinous sin {mahd-pdtaka) and the murderer was to meet death, the Bhavifya
Purd^a states that Manu has given thirteen alternative expiatory rites for this
sin : Quoted by Kulluka on A/onu XI.72-82; Prdyaicitta-Vivska.p. 63. Commen¬
ting on this, Govindananda in his com. Tatlvdrtha-Kaumudi has given the
details of these 13 alternative expiations {prdyaiciltas).

9. (1.7.54) Ndstika :

This term includes not merely those who deny the existence cf God, but
those who do not accept the autliorityof the Vedas. It includes Jainas,Baud-
dhas, Pasupatas and such heretics. One should take bath along with the
clothes if one is touched by them {Sal-trirhSan-mata quoted in Prdvaicilta-Pra-
karapa P.llO and Smrti-candrikd I.P.H8). The contents of VV.54 & 55 are
repeated again in Chs. 14, 15, etc.

10. (1.7.60)

Although the word nagare vd occurs at the beginning of verse 60, it is
better to take it with verse 59 and translate “Death overtakes one or in a city”.

11. (1.7.74) Mahdpdtakas : Major i.e. very grievous sins.

NP. 1.15.22 b and 23a enumerates these. Thev are (1) murder of a Br.ih-
maoa, (2) drinking of spirituous liquor, (3) stealing, (4) defiling the bed of
one’s preceptor (by enjoying his wife) and (5) association with any one of
the above four sinners. That chapter details what actions amount to
Brahmana-slaughter, etc.

Mahdpdtakas should be distinguished from .'Ui-pdtakas the former can be
expiated by undergoing some severe penance, etc., but the latter is beyond
redemption. In the list of Alipdfakas. k’ljpu Dharma Sutra 34.1 includes sexual
intercourse with one’s mother, daughter or daughter-in-law.

11 A. (1.7.74) Upapdtakas i Minor sins.

The number of minor sins is large and varies from Smrti to Smrti and from
time to time. Yajilavalkya enumerates fifty-one minor sins. The most impor¬
tant one of the minor sins is killing a cow and the expiation for all upa-pdtakas
is the same, viz. that prescribed for killing a cow. It consists of Cdndrdyana,
Pardka, Gosava (subsisting on cow’s milk for one month). If minor sins are
repeated, the man loses his caste and becomes fallen, (yiivaruba on I'dir'id-
valkya III.229-36).

CHAPTER EIGHT

Th Glory of the Gafigd (Contd),

Sanaka said

1. O leading sage ! Thus, in the hermitage of Aurva,
the two wives of Bahu continued to render services with the
feeling of devotion, every day.

2. O Brahmana ! After the lapse of half the year, the
elder queen became evil-minded towards the good fortune of
her CO- wife (since she was pregnant)

3. Then poison was administered to the junior queen
by the elder sinful lady.^ But the poison was not effective,
thanks to her service to the sage.

4. As she served the sage very well by scrubbing and
smearing the ground (with cowdung, etc.) and other activities,
the poison became digested as the effect of her holy (meritorious)
acts.

5. After three more months, she, all of whose sins were
wiped out due to her services (to the sage), gave birth to her
son along with the poison, at a highly auspicious time.

6. O ! What sin in the world is there which association
with righteous men does not destroy ? What happiness does it
not give unto the men of meritorious acts ?

7. Services rendered unto|i;the noble-souled, immediately
destroyed the sins committed knowingly or otherwise or those
one is compelled to do by others.

8. Even the dull attains to the state of being worshipped
in this world, thanks to the association with the good, even as
a digit of the moon when accepted (on his forehead) by god
Siva (became so to the world).

9. O leading Brahmana ! Indeed, association with the
good always bestows on men the greatest prosperity, both
here and hereafter. Hence good men are the worthiest to be
worshipped.

10. O leading sage 1 Who is competent to describe
adequately the good qualities of the great ? Tt was miraculous
that the poison that was administered to the child in the womb
became digested (and came out after) three months.

1 . 8 . 11 - 22 .

153

11. On seeing the son bom along with the poison, the
sage, a receptacle of brilliance, performed the post-natal rites*
and named the son Sagara^ (a child with the poison).

12. The child’s mother brought up the boy Sagara with
great affection. The prominent sage performed the rites of
tonsure* and the investiture with the sacred thread in the
appropriate manner.

13 & 14. Observing that Sagara had outgrown the stage
of early childhood, and that he was very capable, the leader of
sages who was a past master in the knowledge of mantras^ taught
him scriptures (science and arts) that were befitting and essen¬
tial for kingship. He granted him mastery over (the use of
weapons) and miraculous missiles alongwith the requisite
mantras (incantation of mystic formulae), O sage. Sagara
was trained well by that sage Aurva.

15. The virtuous Sagara became powerful, righteous,
grateful and intelligent. He possessed all good qualities. Every
day he brought sacrificial twigs, kuia grass, water, flowers, etc.,
for immense splendour.

16. On one occasion Sagara, full of modesty, and store¬
house of good qualities, bowed down to his mother with palm
joined in reverence and inquired.

Sagara inquired

17. “O mother ! Where is my father ? What is his
name ? In which family was he born ? Kindly narrate to me
all these details as I am interested in hearing about them.

18-20. Those who are devoid of father in this world, are
as good as dead ones, even though they may be alive. A person
whose father is alive is comparable to Kubera, the lord of wealth,
even though he may be indigent. He who is bereft of both
father and mother has no happiness. Just as a foolish person
devoid of virtues is censured both here and hereafter, so also
futile is the life (lit. birth) of a parentless orphan, of an ignorant
fellow, of a thoughtless person, of a childless man, and of one
immersed in debt.®

21. Like a night devoid of the moon, like a lake devoid of
lotuses and like a woman devoid of her husband is a boy without
his father.

22. A child without his father is like a creature without

154

Ndrada PurS^

a virtue, or like a householder not practising holy religious
rites or like a person from VaiSya community (whose main job
is agriculture and tending of cows) without having any cattle
or animab.

23. A child without his father is like a statement devoid of
truth, or like an assembly without good men or like a penance
without (the sense of) mercifulness.

24. A child without his father is like a forest without trees,
or like a river devoid of water or a horse without quickness or
speed.

25. O mother ! just as a man engaged in begging is
considered despicable and wretched, so also a son without
his father is overwhelmed by many miseries.”

26. Hearing what was so far sp>oken by her son, the poor
miserable mother sighed deeply, and in reply to his questions,
she narrated to him everything as it had taken place.

27. On hearing it, Sagara flung into rage and with his
eyes turned red due to fury, he immediately took the pledge:
‘I shall kill the enemies one and all’.

28. After circumambulating the sage Aurva and bowing
down to his mother, he set out and was given a due send-off
by the sage himself.

29. Starting from the hermitage of Aurva, the pure and
truthful Sagara approached with great pleasure Vasistha,®
his family preceptor.

30. He bowed down to Vasistha, his noble-souled pre¬
ceptor. He reported to him everything, although the sage had
known it all through his vision of knowledge.

31. Prince Sagara acquired the miraculous missiles spe¬
cially empowered by gods Indra, Vanina, Brahma and Agni,
through that sage (Vasistha). So also he obtained from him a
sword and a bow comparable to Indra’s thunderbolt.

32. Honoured by the blessings of the sage and permitted by
-him, Sagara paid respects to Vasistha and started immediately.

33. Only with his single bow, that heroic prince converted
his enemies alongwith their sons, grandsons and followers into
residents of the other world (i.e. slew them).

34. His enemies were distressed by the fire generated from
the arrows discharged from his bow. Some of them perished,
v^le others became frightened and fled.

1.8.35-45.

155

35. Some of them lay dead on anthills with their hair
diibevelled and scattered. Some of them ate grass. Even as they
were naked some entered water (to hide themselves).

36. In their ardent desire to save their lives the Sakas,
the Yavanas as well as other kings immediately sought refuge
in Vasistha.

37. Getting the intelligence through his spies, of the
approach of his enemies to his preceptor, Bahu’s son, now the
conqueror of the world, promptly came to the presence of his
preceptor.

38. On hearing that Bahu’s son has arrived, Vasistha
reflected for a while as he wanted to save Bahu’s enemies who
had sought refuge in him and also to carry out what his disciple
had conveyed to him.

39. He made Sabaras^ shave ofif their heads and made
Yavanas wear long tresses of hair. He made Andhras retain
the moustaches but shave off their heads. All these were
ex-communicated from the Vedic fold.

40. On seeing that they had been made no better than
dead by sage Vasistha, Sagara laughingly said to his preceptor,
the store-house of penance.

Sagara said :

41. “O Sir, in vain do you try to protect these wicked
persons. By all means I shall see to it, that all these fellows who
deprived my father of his ancestral land are killed.

42-43. If in spite of being capable of annihilating the
enemies of righteousness, one were to neglect them and look
upon the entire world at first, as being one’s relatives, he himself
becomes the cause of total destruction. For those very wicked
persons, if powerless, pretend (lit. outwardly resort to) extreme
piety to be extremely righteous.

44. Alas ! All the (pseudo-) righteous acts (mentioned
above) arc done fraudulently to deceive others. The wicked
ones are sinfully disposed by nature. So long as one’s army
is powerful, they behave and perform good acts or obey.

45. A person who desires to gain his own ultimate good,
should not believe in the assumption of the role of servants or
slaves by the enemies, in the professions of loving friendliness
of prostitutes and in the innocent appearance of serpents.

156

Ndrada Purdi^a

46.. Showing off their teeth, the wicked always indulge in
jokes and pleasantries (while we are powerful). But when
there is a reversal of one’s power, they quickly show those very
teeth (in a different way).

47. Vile persons at first (while in power) speak stern and
abusive language with their tongue. But when they become
powerless, they use it to speak in extremely pitiable words.

48. He who desires his welfare and he who is adept in
treatises on polity, shall not believe in the outward goodness or
(pseudd-) equability or equanimity of wicked persons.

49. Undoubtedly, a person who believes in the following
is no better than dead :—a wicked man who (outwardly) shows
submission, a friend who indulges in roguery and a wife of evil
unfaithful nature.

50. Hence, verily, please do not afford protection to these
persons who are like cows in (outward) appearance but are
(cruel) like tigers in their deeds. After killing all these wicked
persons, I shall rule over the earth with your grace”.

51. On hearing his words, Vasistha, the excellent sage,
was highly pleased with him. Stroking (patting) Sagara’s
body gently with his hands (to express his approbation), he
spoke to him as follows:

Vasiffha said :

52. “Well done ! Well done ! O blessed one. What you
speak is the truth, O prince of noble rites. Still you will attain
great peace of mind by paying heed to my words.

53. These persons who stood against your pledge have
already been killed by me. Tell me, what fame can accrue to
you by killing those who have already been killed ?

54. O Lord of the Earth, all creatures are fettered by
shackles of their own actions. They are, however, already
killed by their own sinful acts. Why do you kill them again ?

55. This is the decisive conclusion of all scriptures
that the physical body produced by sins is already killed at the
outset by those very sins, but the soul is impregnable because
it is full and perfect.

56. Creatures are but instruments in the enjoyment
of fruits of their own actions. The karmas are the outcome
or the result of Fate (lit. have the Fate as their root). The
entire universe is subject to the control of Fate.

157

1 . 8 . 57 - 68 .

57. Since Fate alone is the protector of the good and
the chastiser of the wicked what is it that can be achieved by
men who are not free (have no free will). Tell me.

58. The physical body is bom through sin and it functions
through sin. Why did you attempt to kill even after knowing
that all this is rooted in evil ?

59. Though the soul {atman) is pure, it is called the em¬
bodied one, by learned men, since it abides in the body.
Hence, O king, there is no doubt in this that the physical body
is rooted in evil.

60. O son of Bahu, what renown can come to you by
killing the body rooted in evil ? Thinking decisively (on these
lines) O son, do not do them to death”

61. On hearing these words of the preceptor, the prince
refrained from his angry venture. The sage patted his son-like
disciple with his hands and consoled him.

62. Then (sage Vasisfha) expert in the Atharva Veda
performed the coronation ceremony® of the noble-souled
Sagara with the co-operation of sages who were strict observers
of religious vows.

63. He (Sagara) had two wives, Kesinl and Sumati.
They were the daughters of Vidarbha of Kasyapa’s family.

64. Seeing that Sagara was well established in his kingdom
the sage Aurva, the store-house of penance, came from the forest
and after holding conversation with the king, returned to
his hermitage.

65. On one occasion the sage Aurva who knew the
Bhargava mantra was requested by the two queens of that king.
He granted them the boon of having children.

66. The prominent sage, the knower of the past, the pre¬
sent and the future, remained in meditation for a moment.
Giving delight to the queens Kesini and Sumati, he addressed
them thus.

•

Aurva said :

67. “One of you will give birth to a single son who will
keep the continuity of your race. The other will give birth to
sixty thousand sons O blessed ladies,* choose either of the
boons for the sake of having children.

68. On hearing the words of the sage Aurva, O Narada,

158 N&rada PurJ^

queen Kesini chose a single scm who will be the cause of
perpetuation of their family life.

69. According to the boon sixty thousand sons were born
of Sumati, O excellent sage, and the son of KehnI was
Asamafijas by name.

70. Asamafijas committed mischievous pranks like a
mad man. On seeing him (act that way) the other sons of
Sagara too became evil-minded and ill-behaved.

71. On seeing their childhood thus vitiated (by these
mischievous deeds), king Sagara, the son of Bahu, pondered
over anxiously about the despicable activities of his son as
brought about Fate.

72. He reflected : “Alas ! Extremely painful indeed is the
association with the wicked persons. Fire is always beaten by
blacksmiths for its only fault of being in contact with iron.

73. Asamafijas had a son named Amsuman. He was a
knower of scriptures, righteous and engaged in what was bene-
flcial to his grandfather. He was endowed with all good qualities.

74. But all the sons of Sagara committed evil deeds and
harassed the people. They always created obstacles in the
undertaking of holy rites of those who practised them
regularly.

75. They drove off the gods (to whom oblations were
offered) and partook of all sacrificial offerings duly submitted
by the Brahmanas.

76. They always brought by force celestial ladies like
Rambha and others dragging them by the tresses of their hair,
and the sons of Sagara enjoyed them against their will.

77. Those wicked fellows were addicted to the drinking
of wine. They plucked and brought the flowers of Parijata
and other celestial trees and adorned their bodies with them.

78. Those great sinners but very powerful ones, abducted
women who were well-behaved and chaste and destroyed men
of good conduct. They even began fighting with their friends.

79. On seeing this, the gods, the leader of whom was Indra,
became extremely distressed. They began to think deeply
of the means of bringing about their destruction.

80. I'aking a decision in the matter, all the Devos assum¬
ing disguised forms approached Kapila, the Lord of the chiefs
of gods, who was at that time present in the Nether worid.

1.8.81*90.

159

81. The gods prostrated themselves on the ground before
him like a staff and extolled him who was meditating in his
mind on the Atman, who is the very embodiment of pure and
absolute bliss. They eulogised him as follows :

The gods prayed ;

82. “Obeisance to you, the yogin who are absorbed and
delightfully engaged in Sdnkhya-Yoga\ salutations to you who
are Lord Visnu Himself, disguised in the form of a human being,
but who is ail the while victorious (Jisnu).

83. Bow to the devotee of the Supreme Lord; obeisance
to you who are the Cause and bestower of benediction to all the
world. Salutations to you who like the forest conflagration
are the destroyer of the forest of Sarhsdra; we bow to you who are
like a bridge affording protection to (the observers of) Dharma.

84. We bow again and again to you who are the great
one totally devoid of passions and attachment. Be pleased to
save us who have been afflicted by the sons of Sagara and have
approached to you as a refuge for protection.”

Kapila said :

85. “O excellent gods, only those who seek destruc¬
tion of their own fame, power, wealth and longevity, harass
the world. There is nothing surprising in this.

86. O gods, know that a person who intends to harass
innocent persons in this world, is one who is engaging himself
in the enjoyment of sins.

87. No doubt need be entertained in that that the Fate
quickly destroys a person who continuously harrasses others
physically, mentally or Verbally.

88. These sons of Sagara will meet their death in a very
few days.” When this assurance was given by that noble-
souled sage Kapila, the heaven-dwellers bowed to him duly
and returned to the celestial world. *

89. In the mean-time, Sagara began to pe’form the Tajha
(sacrifice) called Hayamedha (horse-sacrifice) with the help and
guidance of Vasisffia and other great sages.

90. Indra, the Lord of gods, took off the horse that was
fimd for that sacrifice and placed it in the Nether world where
Kapila was staying.

160

N&rada Pur^a,

91. In order to find out the horse taken away by Indra
with his physical body invisible, the sons of Sagara were extre¬
mely surprised and they wandered over the earth and other
worlds in search of it.

92. When they could not trace the horse, they attempted
to make their way to the PdtSla, the nether-world. And each
one of them severally dug up the earth’s surface to a depth of a
Tojana (eight miles).

93. The earth dug out by them, they scattered on the
shores of the ocean. All the sons of Sagara reached Patala
through that passage.

94-96. The sons of Sagara who were perplexed and mad
with arrogance searched for the horse. There they beheld the
noble-souled Kapila dazzling with the lustre of ten million
suns together, absorbed in meditation. And they espied the
sacrificial horse near him. On seeing the sage they became very
furious. With great speed they rushed at him and attacked
him with the intention of killing him.

97-98. They shouted to one another : “Let him be struck
down. Let him be struck. Let him be slain. Let him be killed.
Let him be taken captive. Let him be quickly taken
prisoner. It is he only by whom the horse is taken away and like
a stork he pretends to be absorbed in meditation, showing off
to be a saint. Alas ! There are wicked persons in this world
who put up a great show (of saintliness)”.

99-100. Shouting thus, they laughed and jeered at Kapila,
the leader of sages who had exercised perfect control over his
sense organs and stabilized his mind in the Atman, As he
was absorbed in meditation, Kapila did not notice their
activities.

101. Those sons of Sagara whose death was imminent, lost
their sense and kicked the sage, while others caught bold of
his arms.

102. When the sage left off his trance, he was surprised
(to see all this). In a deep majestic voice, he spoke to them who
caused harassment to the world.

103. “The following persons lose their power of discrimi¬
nation viz. those who arc intoxicated with the arrogance of
affluence; those who are oppressed with hunger; the passionate
ones and those who are puffed with self-conceit.

1 . 8 . 104 - 115 .

161

104. The earth blazes internally continuously by merely
being the receptacle of a treasure. What wonder is there when
men blazed forth after enjoying the same ?

105. What is surprising in it, if wicked men annoy and
harass the good people ? The force of the current in a river
makes the trees on the bank fall down.

106. Misfortune, old age and foolishness always occur
where there is wealth, youth and learning.

107. By whom can the greatness of Kanaka (gold) be des¬
cribed adequately ? Alas ! It is wonderful that similarity in
name (viz. kanaka) makes the Dhattura plant (the thorn-apple
tree) cause intoxication. (The word kanaka means Dhattura
as well).

108. If a wicked person became endowed with affluence,,
that very same fortune of being affluent is destructive of the
world, just as the violent gust of a wind is a friend of fire and
poison that of a serpent.

109. Alas ! One blinded with the arrogance of his wealth
does not see, though he may look on. If he sees wherein lies his
welfare and interest, he sees properly.”

110. Uttering these words, the infuriated Kapila created
and discharged fire out of his eyes. The fire reduced the sons of
Sagara to ashes instantaneously.

111. On seeing the fire issuing forth from the eyes of Kapila,
the residents of the nether-world thought that the time of the
dissolution of the universe had arrived prematurely. And they
screamed out in their excess of sorrow.

112. All the reptiles and Rdk^asas were scorched by that
fire. They entered into the ocean immediately. Indeed the fury
of saintly persons is simply unbearable.

113. Thereafter a messenger of gods came to the place of
the sacrifice of the king. He reported everything that had taken
place to the king who was desirous of performing that sacrifice.

114. On hearing those words of the messenger the
emperor Sagara, the knower of everything, became extremely
glad and remarked, “The wicked ones have been tamed and
subdued by the Fate.

115. Whether it be the mother or the father or the brother
or the son, whoever commits a sin should be considered to be
an enemy.

Ndrada Purit^a

116. This is the decision arrived at in the scriptures—
one should consider that person as the greatest enemy who is
engaged in evil actions and who entertains hostility to all the
people.**

117. O eminent sage, Sagara did not feel sorry for the
loss of his sons; for, the death of a person of evil conduct,
enthuses good people.

118. Since the SmrtP^ text ordains that a person who has
no son is not eligible to perform a sacrifice, the king installed
his grandson Arh^uman as his son.

119. Moreover, the king, the knower of the essentials about
sacrifice, deputed the son of Asamafijas with the assignment
of bringing back the horse.—the son who was highly intelligent
and the most excellent one among those who were skilled in
speech.

120. It is reported that when he went to the entrance
to that hollow chasm, he saw there pre-eminent sage Kapila,
a mass of brilliance. And he prostrated himself before the
sage, touching the ground with eight limbs of his body.

121. With his palms joined in reverence, he stood humbly
before the sage. He addressed that eternal Lord of gods who was
■of quiescent and serene mind, as follows :

AmSumdn said :

122. O Brahmana sage, kindly forgive the wicked offence
•committed by my uncles. Indeed, saintly persons who are
engaged in rendering help to others are essentially of a forbear¬
ing nature.

123. Saintly persons show mercy even to the wicked.
Indeed, the moon does not withdraw its beams of moon-light
from the abode of a cdniOla.

124. A good man, even when he is harassed and troubled,
gives happiness to all. Just as the moon that is being eaten
by the immortals gives the greatest pleasure and satisfaction
to everyone.

125. Even when split and cut to pieces, the sandle wood
renders everything fragrant. So is also a good person.

126. O Supreme Being, prominent sages, by their penance,
forbearance and Se&ta (behaviour and activities) know the
excellent attributes of purusottama (Supreme Man), and they

1.8.127-138.

163

know that you arc that Supreme Person yourself bom to chastise
and discipline the world.

127. Salutations to you, O Brlihma^a sage. Obeisance
to you who are the embodiment of Brahman, Bow to you who
are by nature favourable and friendly to Brahmanas and engaged
in meditation on the Brahman.*'

128. The sage who was thus eulogised by him evinced his
delight on his countenance. He said, sinless one, I am
highly pleased with you. Seek any boon of me.”

129. When the sage spoke to him thus, Aih^uman bowed
down to him and requested, “Be pleased to take our ancestors
to the world of Brahman”.

130. Thereafter the highly delighted sage assured him,
“Your grandson will bring down the Gahga respectfully and
lead your ancestors to the heaven.

131. The Gahgi, the river of holy waters, brought down by
your grandson shall absolve these your ancestors of all their
sins and lead them to the highest region.

132. O dear child, take this horse back so that the sacri¬
fice can be completed”. Accordingly reaching the vicinity
of his grand-father, Arhsuman related everything that happened
and submitted the horse too.

133. Sagara performed his sacrifice by means of the sacri¬
ficial animal in the company of the Brahmai^as (sacrificial
priests). He propitiated Lord Visnu by performing penance
and attained the region of Hari.

134. A son was born to Arhsuman. He became famous
as Dilipa. From him was borne Bhagiratha who brought the
Gahga from the heaven.

135. O sage, Ckxl Brahma who was pleased with the pen¬
ance of Bhagiratha, bestowed the Gahga on him. He (Bhagiratha)
then began to think how to hold the water-fall of the Gahga.

136. Thereafter, he propitiated god Siva and brought
the heavenly river to the earth. He’helped his ancestors to go
to the heaven as they became sanctified by touching the waters
of the Gahga.

137. A king named Sudas was born in the family of
Bhagiratha. His son Mitrasaha was well-known in all the worlds.

138. That son of Sudas got the form of a Raksasa due to
the curse of Vasisfha. When the drops of the water of the Gahga
were sprinkled over him that king l^came liberated again.

CHAPTER EIGHT

The Gloty qf tha Gaitgd (contd.)

1. According to BN. {Bfhan^J(dradtya) Aurva had one queen only with whom
he spent his exile. That queen was poisoned by his enemies (Haihayas and
T&lajanghas) and not by her cowife as in the (BN.7.41>48). Itwas due
to the merit accrued in the service of the sage Aurva, which did not loll her or
the child in the embryo (BN.8.2>3).

2. Jdtakarma —

The rites to be performed after the birth of a child. It is a very old rite,
as it is mentioned in Tmt.Sam.I1.2.5.2iA. In Upanifadic times, it consisted of
a homo, repeating thrice the word 'speech* in the child’s ear, making it lick
curds, honey and ghee in a gold spoon, giving the child its secret name {ndma-
karapa), putting the child to the breast (by the mother), and addressing the
mother with mantra. A great deal of these was dropped, and a variety of
practices arose in the Grhjfa-sutras and Smrtis. Now-a-days some ceremonies
(with little connection with Gfhya-siUras) are performed on the 5th and 6th
day after birth.

3. This is a popular etymology, but is supported by Bh.P. IX.8.4. The Sagara-
legend is very popular with Purdquu, vide Va.P. 3.88.123-67; Br.P. III.Gh.s
47-55, Siva P.-Umd sathhitd 38.29-57.

4. Caula or Cu^dkarma —

The first cutting of the hair on the child’s head. It is a rite the purpose of
which is keeping a lock of hair. According to Grhyasiitras, it is to be performed
in the third year from birth. After cutting the hair on an auspicious day,
feeding of Bridunanas, receiving their benedictions, the cut hair are to be so
disposed as nobody can find them.

5. Are subh&fitas describing the greatness of one’s father.

6. Vasiftha —

Name of the family preceptor of Sagara and other kings of the solar race.
There appear at least three different persons called Vasi;tha : (1) The son
of god Brahma, who died at the time of the destruction of Daksa’s sacrifice,
(ii) Bom from the sacrificial fire of god Brahma and died by king Nimi’s
curse, and (iii) Bom from a pot by Mitr&varutia and a brother of the sage
Agastya. In all these births the same woman—^Arundhatt—took new births and
married him. It is difficult to say which of these Vasifthas composed or 'saw’
the Eighth Man^ala of the ^gveda, who carried on a feud with Viivamitra and
who, after king Bahuka, carried on the struggle against the T&lajanghas and
inspired and helped Sagara to overthrow them. It seems to be a family of
royal priests, loyal to kings of the solar race for many generations, and a
variety of episodes in the Life of these have clustered around Vasistha as if he
was a single individual.

7. Out of these tribes, l§abaras were the aboriginal hill-tribe, Yavanas or the
lonians were Indo-Greeks who setded in the former NWF. province and

Notts

165

adjoining areas, while Andhras s probably the Pkt.formof Andhras who were
once beyond the border of Aryan India. Here their custom of cutting the
hair and moustaches are recorded. BA,P.IX.8 records the story of king Sagara
and in verses 5B to 7A mentions Talajahghas, Yavanas, Sakas, Haihayas and
Barbaras as the tribes subdued by king Sagara.

8. Royal coronation was a very important solemn ceremony. Different
procedures of coronation are given in the Aitar^a, Gt^atha and Sdmaoidhdna
Brdhnauuu and in Pur&pas like Brahma and VipfuJhamottara. The fiitrSvie pro*
cedures were probably meant for Sfldra kings. The mediaeval writers tried
for a synthesis of these procedures. For example, R&jantH Prakdia states that
following the dictum of Sahara on Jaimini 11.4.9, the coronation rite should
comprehend all the different items mentioned in several Vedic texts (if not
contradictory to each other) or the royal priest should follow that which is
nearest to his own branch of Veda.

{tadevam yasya puroihita^a sva-Sdkhdsihitatvena yafi pakfoh sathhitas
tenaiva tenibhiftkah kdtyah)

—RdjanltiprakdSat p. 112.

The last was the easiest solution of the problem. Descriptions of the various
procedures of such coronation is beyond the scope of this note.

As Vasistha’s expertise in the Atharva Veda is mentioned here. It appears
that the author of NP. implies here the procedure of coronation laid down in
the Copatha Brdhnuma which belongs to the Atharva Veda and prescribes mantras
from the Atharva Veda for the various acts prescribed in this ceremony.
(For details see RdjanitiprakdSa, pp. 42-43, Rt^adharma Kaustubha, pp. 335-36).

9. Asamafijasa’s pranks and his exile are confirmed in the Mbh. Vana 107.43
and ^dnti 57.7-9. But BA.P.IX.8.16-19 states that Asamafijasa was a yogt.
He showed himself outwardly as being unreasonable. When he departed as
an exile from Ayodhyi, he showed people that all their children were alive
and returned them to their parents hale and hearty and that king Sagara was
filled with remorse at his order of banishment.

10. This vague reference to Smrti could not be located but in the Mbh. Adi,

119.15-22 King P^du deplores that a sonless person hau no entrance in heaven
even if he pleases gods with sacrifices and sages with learning.

fia /SUVA lokah santi'H dharmavidbhifi pratiffhitam /

CHAPTER NINE

The Gloiy of the Gahgd

JVSrada said :

1. How was the excellent king, the son of Sud^,^
cursed by Vasi^^ha ? How was he purified again by means of
ablution in the drops of the waters of the Ganga.

2. O brother, it behoves you to relate to me completely
all these things. The episode of the Ganga is conducive to the
blessedness both of those who listen as well as those who
relate it.

Sanaka said :

3. The son of Sudas was the knower of all Dharmas.
He knew everything and was possessed of all good qualities
and was pious and pure. He enjoyed the whole of the earth,
giving delight to his subjects like their own father.

4. Just as this earth consisting of seven oceans* was
protected and ruled over by Sagara in former time, he ruled
over the earth and did not opp)ose any Dharma.

5. Blessed with sons and grand-sons,® endowed with all
prosperity and glory, he enjoyed the earth for thirty eight
thousand years and still retained his youth.

6. Enthusiastic over hunting expeditions, the royal son
of Sudas entered the forest which was carefully cleared by his
trustworthy ministers, along with his army.

7. Accompanied by Ni^da hunters, he killed various
groups of animals. That knower of Dharma became thirsty
and came to the river Reva (Narmada).

8. O sage, the son of Sudas took his bath there and
performed the daily rites. After taking food along with his
ministers, he stayed there for the night.

9. Thereafter he got up early in the morning and per¬
formed all the forenoon rites. Accompanied by his ministers,
he wandered in the forest on the banks of the Narmada.

Alone, the lord of the Earth wandered from one
forest to the other. Keeping the bow drawn till the tip of the
arrow reached his ear, he chased a deer.

1.9.11-22.

167

11. Mounted on a horse, the king who intensely chased
the deer, left his army far behind. There he saw in a cave a
tiger couple engaged in sexual intercourse.^

12.14. He abandoned his pursuit of the deer and came in
front of the tiger couple. He was conversent with the science
called Dhanurveda. He fitted an arrow to his bow and discharged
the arrow at the tigress and made her fall down with the shaft
of sharp point and depressed joints {nata-parva). As the tigress
fell down, she changed herself into hideous ogress thirty six
Yojanas in length. She roared like the rumbling clouds and
thunder.

14- 15. On seeing his beloved wife fallen down, the tiger
giant hatefully threatened the king, *T shall take revenge for
this”. After saying so, he vanished there. The king who was
ftightened in his mind, returned and rejoined his army in the
forest. He reported everything that had happened and came
back to his capital city.

15- 18. The king, the son of Sudas, began to suspect that
the demon would perpetrate something terrible. So from that
time, he gave up hunting altogether, O Narada. After a lapse
of a great deal of time, the king with a happy mind began to
perform a horse-sacrifice in the company of (under the direction
of) Vasisfha and other sages. After offering oblations to Brahma
and other gods according to the injunctions of the Sutras and
concluding the sacrifice, Vasi^fha and the performer of the
sacrifice who had taken the final holy oblations went out.

19. In the meanwhile, the demon whose wife had been
killed by the king, came there angrily in order to wreak revenge
on the king

20. When the preceptor Vasistha had gone out, the demon
disgubed himself as Vasi^fha. Approaching the king at that
time, he told, *T want to take food here”. I desire to eat
meat.”®

21. Instantly the Raksasa assuilied the guise of the royal
cook, cooked human flesh and presented it to the king. The
king held it in a vessel of gold and stood awaiting the arrival of
the preceptor.

22. The humble son of Sud^ respectfully served the
flesh kept in that gold vessel, to the preceptor when he came
there.

Mirada Puriifa

23. On seeing the preparation, the preceptor wondered
what it was and began to reflect

24. By means of his concentration of mind {Samidhi), he
came to know that it was human flesh “O ! How depraved
in character is this king that he has served this forbidden
food to me !”

25. Along with this surprise, the sage felt great indigna¬
tion and annoyance. “O lord of the earth, this prohibited food
has been given to me with a view to bringing about my ruin.

26. Hence, let this be your regular diet. Human flesh,
the food fit only for the Raksasas has been given to me by you.

27. Hence, O king, assume the status of a Raksasa which
is accustomed to this (human flesh) as the usual diet.” When
the preceptor uttered this imprecation to him, the son of Sudas
was agitated and overwhelmed with fear.

28. Trembling with fear, he immediately submitted,
“I have been so commanded by your holiness yourself !” Urged
by this statement, Vasis{ha reconsidered the situation.

29. With his divine vision, he came to know that the king
was deceived by the Raksasa. The king on his part took up
water in his hand and was about to curse Vasistha.

30. Seeing the king enraged and attempting to curse his
preceptor, his beloved queen Madayanti, a strict observer of
religious vows, intervened thus.

Madayanti said :

31. “O scion of a noble Ksatriya family, it behoves you
to curb your anger. There is no doubt in this that the Karman
which you alone have to experience, has visited upon you.

32. The stupid fellow who roars and grunts saying HUM
and TUM to one’s preceptor, becomes a Brahma-rdk$asa in a
forest, in a waterless tract.

33. This is the decisive conclusion of the scriptures that
those who have conquered the sense-organs, those who have
controlled their irate nature and those who are engaged in
serving the preceptor, go to the abode of Brahma.”

34. Dissuaded by her, the king eschewed his wrath. He
appreciated the intercession of his wife. He thought to him¬
self, “Where shall I throw this water (taken for uttering the
curse.”

1.9.35-46.

169

35. It is certain that the spot where this water is sprink¬
led will be reduced to ashes.” Thinking thus, he poured the
water on his own feet, of his own accord.

36. By the mere contact of that water his feet took the
variegated complexion of black and white. So, thenceforth,
he became known as Kalmasapada (one whose feet are
black and white in complexion.)

37. The intelligent king Kalmasapada was then consoled
by his beloved wife. Excessively frightened in his mind, he
saluted his preceptor and bowed down to his feet.

38. Resorting with palms joined with reverence, the king,
an adept in political stratagems humbly submitted thus ! “O
holy sir, be pleased to forgive me about everything (that has
happened), but the fact of the matter is that no offence or sin
has been committed by me.”

39. Hearing this, the sad sage heaved a deep sigh and he
censured himself for his own thoughtlessness. He said to the
king.”

40. “Absence of discrimination is the greatest cause of all
adversities.®* There is no doubt about this that one who is
devoid of discrimination is no better than a beast.

41. Indeed, this king had not known the mischief of the
Rak.sasa. What he did was proper. It was I who was thought¬
less and ignorant. Hence I committed the sin of cursing him.

42. He who is controlled by discretion and thoughtfulness—
whoever he may be—invariably attains bliss. He who lacks
discretion, whoever he may be, meets with the opposite of bliss.”

43. After saying this to himself, the sage replied to the
king, “This curse will not be permanent. It will last for twelve
years.

44. Being sprinkled over with the drops of the waters of
the Gahga, you will give up the physical form of a Raksasa.
Reassuming your original form, you will enjoy this earth.

45. Your sins will be dispelled through the perfect know¬
ledge as a result of the sprinkling of the drops of the waters of
the Gahga. You will be solely devoted to the service of Lord
Hari and will attain the highest spiritual peace.”

46. After saying this to the king, Vasis^a, the knower of
the Atharva Veda, returned to his hermitage. The king also filled
with grief, took up the physical form of a R&k^asa.

170

N&rada Pwrib^

47. He was particularly oppressed with hunger and thirst
and was always furious. With a complexion as dark as the night
in the dark fortnight, and terrific in appearance, he wandered
over the tenantless forest.

48. There he killed and devoured different kinds of beasts,
men, reptiles, birds and monkeys.

49. Even the ground allround became terrible and it
became spotted with various colours, as it was littered with
innumerable bones, bodies out of which all blood was sucked
and the hairs of the dead bodies mixed with blood.

50. In the course of three seasons (i.c. six months) he
rendered the land of a hundred yojanas in extent, very miserable,
and then went over to another forest.

51. Even there also, he continued to eat human flesh
every day. He then went to the banks of the Narmada resorted
to by the sages and Siddhas.

52. Moving about on the banks of the Narmada, that
Rak^asa (king) who frightened all the world, happened to
see a certain sage engaged in amorous sports with his beloved.®

53. Scorched by the fire of hunger, he rushed at the sage
and caught hold of him with great force, like a hunter catching
the fawn of a deer.

54. On seeing her husband struggling within the grip
of the demon, the highly frightened Brahmana lady entreated
to him with palms joined in reverence over her head.

The Brahmana lady prayed :

55. “O tiger among kings, save me who am now ex¬
tremely frightened. Be pleased to make my desire fulfilled
by restoring my beloved husband who is dearer to me than my
very life breath.

56. You are not a real Rak^asa. You are a king bom of
the solar race, by the name Mitrasaha. Hence protect me,
'^a helpless woman, in this forest, devoid of human population.

57. A woman bereft of her husband, is comparable to a
dead person, though she may be alive. Still, O suppressor of
enemies, what more can I say about widowhood in the early age?

58. I do not know either my mother or my father. I do
not know any other kinsman. My husband alone is the greatest
relative unto me. He is my very life.

1.9.59-69.

171

59. O Lord of the people, you know all the Dharmas.
You know how ladies ought to make their livelihood. Hence,
save me who am a woman having no kinsman and a lady
(mother) having an infant child (in the arms).

60. How can I live in this tenantless forest without my
husband ? O sir, I am your daughter. Be pleased to save me,
by bestowing upon me my husband, as a charitable gift.

61. Highly intelligent men say:—“There never has been
or there can never be in future a nobler charitable gift than
that of saving one’s life.” Please give unto me the charitable
gift of my vital breath (viz. my husband).”

62. After praying him thus, she fell at the feet of the
Raksasa. Though implored thus by the Brahmai;ia woman,
the Raksasa devoured the Brahmana like a tiger devouring
the fawn of a spotted antelope.

63. That chaste wife of the Brahmana lamented very
much. Becoming infuriated again, she cursed the king, though
he had already been cursed.’

64. “Inasmuch as you have forcibly killed my husband
who was engaged in sexual inter-course, hence the moment you
are united with a woman, you will die.”

65. After cursing him thus the indignant Brahmana lady
uttered another imprecation once again on him : “Since
you had devoured my husband, your Rak^asahood will be
permanent.”

66. On hearing these two curses uttered by her, the Raksasa
flew in rage and was as if emitting sparks of lire due to anger.

The Rdkfosa said :

67. “O wicked woman, why have you heaped two
curses on me in vain (without any reason) ? As my offence
was only one, it would have been but proper to pronounce one
imprecation on me.

68. O vilest of wicked woman, since you have uttered
a second curse on me, you will go to the state of a female ghost
(Piiaci) just now to-day, along with your son.”

69. The Brahmaiia woman, who was cursed by him thus,
immediately assumed a ghostly form. She was distressed with
hunger. The terrible woman along with her son went on scream¬
ing aloud.

172

N&rada jPurd^a

70. Screaming loudly in that tenantless forest, the Rak-
^asa and the Pilaca woman went to the forest, on the bank of
Narmada inhabited by Rak^asas.

71. At that place, there lived a demon who was tormented
with miseries and was antagonistic to the world. He had assumed
the physical form of a Raksasa, because he was indifferent
towards his preceptor.

72. On seeing the Raksasa and the Pisac! coming to his
banyan tree (occupied by him), the Brahmana demon {Brahma-
Rdkfosa) already on that banyan tree said furiously:—

73. “O terrible ones, why have you both come to this
abode fondly occupied by me. Certainly you must tell me for
what sins of yours, you have become like this.’*

74. On hearing his words, the son of Sudas related to
him everything that was committed by himself as well as by
that lady. Thereafter he said to him thus.

Sudds*s Son Said :

75. O highly blessed one, who are you ? Please tell me
what was done by you before. It behoves you to relate every¬
thing to me, your friend, out of your great friendliness.

76. Indeed, that wicked-minded fellow, whoever he might
be, but who deceived his friend, experiences the fruit of his sins
and undergoes tortures in hell, for ten thousand Tugas.

77. All miseries of creatures are diminished (and dis¬
appear) at the sight of a friend. Hence, no sensible person
shall practice deception on his friends.”

78. O Narada, the Brahma-R&kfosa^ already on the
banyan tree, who was thus urged by Kalmasapada, spoke these
virtuous words delightfully :

The Brahma-RSkfosa said :

79. “Formerly, I was a Brahmana in the country called
Magadha. I had mastered the Vedas and was wellknown by
the name Somadatta.® I was devoted to the practice of
Dharma.

60. O blessed one, I became too much elated and arro¬
gant due to my learning, wealth and youthful age. I showed
indifference towards my preceptor and consequently 1 was
reduced to this stage (of being a Brahma-Rdkfosa).

1.9.81-90.

175

81. I am unable to derive any happiness. I am fed up
with the food I take (?) since I am distressed. Formerly, hund¬
reds and thousands of Brahma^as were devoured by me.

82. Still 1 was tormented by hunger and thirst. 1 was
afflicted by internal agony. 1 created a terror in the whole
universe and I was always engaged in eating flesh.

83. Disrespect and indifference to the preceptor lead to
Raksasa-hood in human beings. This has indeed been experi¬
enced by me. Hence, no one in prosperity shall do like-wise.”

Kalm&fapdda said :

84. ‘‘Of what nature is a preceptor as laid down in
Sastras ? Who was panegyrized by you formerly ? O friend,
tell me everything. I am extremely curious and anxious to
know it.”

The Brakma-R&ksasa said :

85. ‘‘There are many categories of preceptors®. All of
them are worthy of being worshipped and honoured respect¬
fully. O friend, listen with single-minded attention as I
narrated them (viz. categories of preceptors).

86-88. They are as follows:—One who teaches the Vedas,
one who explains the connection between the Vedic passage
and its interpretation (i.e. the interfareter of the Vedas), the
expounder of the scriptures, the exponent of the Dharmas, the
instructor in moral philosophy (or politics), one who initiates
in the Mantras^ one who explains the Mantras^ one who dispels
doubts in Vedic passages, one who instructs in religious
observances and vows, one who saves from dangerous
situation, one who provides with food, the father-in-law, the
maternal uncle, the eldest brother, the father, one who invests
the sacred thread, the impregnator and the consecrator, O
excellent friend.

89. These are said to be the" preceptors. They deserve
to be worshipped and bowed with great respect.”

Kalmdfapdda enquired :

90. “O friend, many preceptors have been mentioned
by you. Who is the most excellent of all these ? Or, are all of
them of equal status ? Tell me precisely.”

174

NdraM PurSifa

The Srahma-Rakfosa replied :

91-92. “Very nice ! A very good question I O highly
intelligent one. 1 shall explain to you what has been enquired
by you of me. The narration of the glory of preceptors, listening
to that glory and approbation of the same—^all these accord
welfare unto all. Hence, I shall explain now:—^Tliere is no doubt
in this that all these are equally worthy of being worshipped at
all times.

93-94. Still, however, listen to me. I shall relate to you
the essential and crucial decision of the scriptures (in the matter).
The teacher of the Vedas, the person who explains the Mantras^
the father and expounder of the Dharma—these are regarded
to be special types of preceptors in the Smrti texts. O lord of
the earth, listen as to who should be regarded as the most
excellent of all these.

95-96. I shall explain unto you what has been proclaimed
by the knowers of the principles and interpretations of all scrip¬
tures. That learned man who explains the Pur&nas along with
the Dharmas which contribute to the snapping asunder of the
noose of the worldly existence, is the most excellent preceptor.
It is from the PurSnas that one knows the various rites proper
for the worship of Devas and the fruit (one achieves) of
the worship of the deities.

97-98A. Hence, O king, gods and sages say that the
Purd^ constitute the essence of the meaning of all Vedic passa¬
ges. The expounder of the Purdnas is, therefore, the greatest of
all the preceptors.

98B-100. The man who strives to cross the ocean of worldly
existence should listen to the Purd ^—so says the classifier of
the scriptures (i.e. the sage Vyasa). O king, it was he who laid
down in details all the Dharmas in the Purdi^as. Logic or reason¬
ing is only for the sake of arguments in dispute. Ethics or politics
is the means for worldly affairs and Puranas indeed are con¬
ducive to the happiness both here and hereafter, O highly
intelligent one.

101. The intellect (or mind) of a person who always
listens lo the Purdijuu with great devotion becomes free from
impurities. He shall be devoted again to Dharma.

102. O king, thanks to listening to the Purdnas^ auspicious

1.9.103-115.

175

devotion towards the Lord of Laksmi, is thereby engendered.
The intellect of men who are the devotees of Visnu is engaged
in Dharma.

103-105A. Sins are destroyed due to Dharma and the
knowledge becomes pure. Those who are well versed in the
ancient lore say thus:—“Those who are desirous of attaining
the fruits of Purufdrthas^ viz. Dharmay wealth, love and liberation
from Sariisdray should listen to the Purd^.** On the beautiful
banks of the Gahga, I heard all the topics on religion or Dharma
from sage Gautama, who was omniscient and expounder of the
Brahman or the Vedas.

105B-107. Once, I went to perform the worship of god
l§iva. Although he (Gautama) was present, 1 did not make
obeisance to him. But Gautama, the highly intelligent sage,
the very receptacle of great lustre was calm. He rejoiced at the
proper performance of the rites as mentioned in the Mantras and
since Lord Siva, the preceptor of all the universe, was worship¬
ped by me.

108-1 lOA. Since disrespect was shown towards the pre¬
ceptor, he (Siva) turned me into a Rak^asa. If a person, know¬
ingly or unknowingly, shows contempt and disrespect towards
the preceptor, his intelligence, learning, wealth and all holy
observances perish. O king, the learned men say that if a man
renders service unto the preceptors with great respect, he is
endowed with affluence.

110B-112A. I am burnt by that curse. Internally I am
being consumed by the fire of hunger. O excellent king, I do
not know when I shall be liberated.” O prominent Brahmana
(Narada), when the Brahma-Raksasa residing on the banyan
tree was discussing thus, the sins of both of them were dispelled,
as they were engaged in discussion on the topics of Dharma.

I12B-113. In the meantime, a highly righteous Brahmana
came there. He was born in the land of Kalinga (Orissa)
He was known by the name Garga.^* He was carrying the holy
water of the Ganga on his shoulders. He was eulogising Lord
Vi^vesvara.

114-115. He was singing the names of Lord Siva. With
a thrill of joy, his hair over his body stood on their ends. On
seeing the sage arrive, the Piidci and the Raksasa rushed at
him, raising their arms aloft and saying:—“Our break-fast has

176

N&rada PurSifa

arrived !” But they stood away on hearing the names recited
by him, as they were unable to attack him. The Raksasa said
as follows:—

116. “O highly blessed Brahmana, salutations to you who
are a noble-souled one. Thanks to the greatness of the recita¬
tion of the names of God, we, the Raksasas, have to stay away
at a distance.

117. O Brahmana, thousands and millions of Brahmanas
have been formerly devoured by us. It is the covering shield of
the holy names of Visnu that protects you from the great fear
of death.

118. O respected sir, that even we, the Raksasas have
attained great tranquility and solace by merely listening to
(his hallowing) names, is due to the greatness of Acyuta.

119. O highly blessed one, you are in every respect free
from attachment and passion. Be pleased to absolve us of the
heaps of sins, by making us perform the ablution with the waters
of the Gahga, by sprinkling it over us.

120. Wise and learned persons proclaim that he who re¬
deems his own Atman by engaging himself in service to Hari,
shall redeem the entire universe.

121. Except by Hari’s name which is the panacea for
all terrible ills of the worldly existence, by what other means
can liberation, which is so very difficult to attain everywhere,
be secured ?

122. Just as a person trying to cross a river or a sea by
means of a raft of iron, sinks under water, similarly, how can
they who have not performed meritorious acts, redeem others ?

123. O ! The conduct of life of great men is conducive
to the happiness of every one, just as the moon contributes to
the delight of all.

124. O e.xcellent Brahmana, whatever sacred and holy
waters are there on the earth, they are not equal in holiness

, even to a particle of the waters of the Ganga.

125. A drop of the water of the Ganga, of the size of a
mustard seed mixed with the TulasI leaf, deflnlu!/ sanctiiics
trwentyone generations.

126. Hence, O highly blessed Brahmana, O expert one
in the meanings of all scriptures, protect us, the perpetrators
of sinful acts, by giving us the water of the Gahga.”

1.9.127-138.

177

127. On hearing this excellent discourse on the greatness
of the Gahga related by those Rak^asas, the excellent Brihmana
was very much surprised.

128. (He thought) “Even in these (Rak$asas,) there is
such a devotion towards the Gahga, the mother of the worlds.
How much more there should be devotion of the great men
of meritorious deeds who are endowed with sound perfect
knowledge ?’*

129. Then the excellent Brahma^a mentally came to a
conclusion on the Dharma that a devotee who is a benefactor
of all living beings attains the highest region.

130. Then the Brahmana, full of mercy, sprinkled the
excellent waters of the Gahga mixed with a Tulasi leaf over the
Raksasas.

131. On being sprinkled by the drops of water of the size
of a mustard, those Raksasas gave up their Raksasa state and
became refulgent like Devas.

132. The Brahmai^ lady accompanied by her son and
her husband—Brahmana Somadatta—became prominent among
gods resembling a hundred million suns in brilliance.

133. They were distinctly characterised by conches, discuses
and the iron maces. They attained to SdrUpya (similarity in
form) with Hari. Eulogising the Brahmana very much, they
went to the abode of Hari, i.e. Vaikuntha.

134. Hie king ELalmasapada regained his own (Royal)
form. On seeing those sinless Brahmanas being liberated, he
began to think deeply.

135. When the king was extremely distressed and miserable,
a mysterious secret voice uttered in deep sonorous tone this
great statement based on Dharma :

136. “O highly blessed king, it does not behove you to
be miserable. O king, at the end of your enjoyment of plea¬
sures, you also will attain to the higheSt beatitude (Mokfa).

137. There is no doubt that those who have washed off
their sins by means of good acts and who are engaged in
devotion to Hari, attain to the highest region of Visnu.

138. Those who are merciful towards all living beings,
those who function along the path of Dharma and those who arc
eagerly devoted to the worship of the preceptor, attain to the
highest region.”

178

Mdrada PurdrM

139. On hearing this utterance of Bharati (Goddess of
speech), the excellent king attained deep mental satisfaction
and tranquillity and remembered the words of his preceptor.

140. With great delight, he praised his preceptor, that
Brahmana (from Kalihga) and Lord Visnu. He narrated all
his former story to that Brahmana.

141. O sage, thereafter, the king made obeisance to the
Brahmana from Kalihga duly. Repeating the names of Visnu,
he immediately proceeded to Varanasi.^^

142. He took bath in the Gahga there for six months and
paid visits to god Sada^iva. King Mitrasaha thereby became
free from the curse of the Brahmana lady.

143. Thereafter, he went to his capital city. O excellent
sage, he was then crowned by the noble-souled Vasistha. He
protected his own kingdom thereafter.

144. He ruled over the entire earth. He enjoyed all worldly
pleasures except that from his queen. He got a son begot by
Vasistha. Ultimately the excellent king attained salvation.

145. O excellent Brahmana, it is not surprising that the
man who praises the excellences of Visnu and Varanasi listens
to them and muses over them and drinks the water of the Gahga,
becomes liberated from Saihsara.

146. Hence, O leading Brahmana, it is not possible to
reach the other shore of the great glory of the Gahga (i.e. to
describe it exhaustively), even to the lords of gods, viz. Brahma,

Visnu and Siva.

• •

147. Undoubtedly, by merely remembering the names of
the Gahga, a man becomes absolved of millions of heinous
sins and attains to Brahma’s abode.

148. If the name ‘Gahga* is repeated even once, one is
immediately liberated from all sins, and he is honoured in the
region of god Brahma.^

CHAPnER NINE

Tht GUny qf the Gahgd

1. Saud^a, the son of Sudis was, suxording to Bh.P.IX.43, the 8th descen¬
dant from Bhag^ratha who brought the GaAgi to the earth. His real name
was Mitra-saha, but he came to be known as Kalmi;a-pada. The legend of
king Mitra-saha, better known as Kalm&^ap&da is given in details in the
Mhh.Adi chs. 175, 176, IBl, Sinti 234.30 and i4nu.l37.18, in the JA.P. 1X.45.
20-38, Swa IV ch.l0 and a brief reference in VR 1.70,39-40. The legend
differs slightly in different Puranas. The main facts as given in the Mbh.
are as follows : Mitrasaha and queen Madayanti, a happy royal couple was
ruling over Ayodhya. On one occasion, while the king, dog-dred with the
fatigue of hunting, was returning, he was confronted by a sage l^akti at a
narrow pass. The quarrel arose who was to give way to whom and the enraged
sage cursed the king to be a demon {Mbh.Adi 175. 1-14). Vasi$tha’s rival
Vi^amitra insdgated a demon ‘Kihkara’ to possess the king and made him
serve human flesh to a sage who cursed the king to be an ogre. Visvamitra
instigated him to eat l§akti (Vasiftha’s son who cursed him) and the rest of
the sons of Vasi^ha. When he approached to eat up Vasi^tha, he sprinkled
him with water charged with a mantra and restored him to his original status
as king of Ayodhya {Adi. 176.26). Unfortunately during his demonic state,
king Mitrasaha ate up a Brahmana out of a couple at the time of their sexual
intercourse. The Brahma^ woman Ahgirasi cursed him that he would meet
death if he touched a woman. Hence, he had to request Vasiftha to procreate
a son from his queen Madayanti. The Bh.P. agrees with this basic episode.
The however, adds some spicy material and gives an interesting story.

2. Sapta-sdgardh :

The traditional list of seven seas and their identification by N. L. Dc
(p.l79) is as follows : (1) Lavana (salt) or the Indian Ocean, (2) Kfira (milk)
—the Shirwan or the Caspian sea, (3) Surd (wine)—a corruption or rather
Sanskritisation of the Sea of Sarain, a part of the Caspian Sea forming the south¬
eastern boundary of Kuia-dolpa. (4) Ghrta (Ghee)—Derived from Erythraen
sea or the Persian Gulf forming the boundary of Sdlmida-dvtpa or Chaldia or
Assyria (5) Ikfu (sugar-cane juice)— Ikfu is the Oxus—the river and sea
having a common term—here taken as a sea. It formed the southern boundary
oi Pufkara-dvipa (Pu$kara—Bhushkara or-Bokhara), (6) Dtulhi (curds) is* a
Sanskritisation of Dahi (Dahae), a scythic tribe living on the shore of the Sea
of Aral. Hence, the Aral sea. It formed the boundary of Kraunca dv^a.
(7) Svadu perhaps a corruption of Tehadun, a river in Mongolia flowing
through Plakfa dvipa. Like Ikfu a river-name used for the sea—De, p. 179.

3. Saudasa in the Mbk. is childless but in the PfP., he is blessed with sons and
grandsons.

4. The episode that a couple of R&k$asas assumed the form of tigers and were
engaged in sexual interroursc and that king Saudasa killed the female partner

180 Ndrada Pwrlhja

and was threatened by the male-partner after assuming his demon form is an
addition of the JfP.

5. The episode that the demon assumed the form of Vasiftha and requested to
send human flesh to his hermitage and the king innocently sent it and got cursed
is not in Mbh. but in the Uttara RAmdya(ia (vide Puranic Etuyclopaedia, p. 377).
5A. Cf. SahasA vidadhtta no, kriydm

avwtkah paramdpaddm padam — Kirdta. 11.30

6. According to the Mbh.Adi 175.40, he was Vasi^tha's son, 8akti who cursed
him to be a demon for not giving him the way {Ibid. 175.13-14).

7. The BrShma^a woman’s imprecation and Kalmi^apada’s counter-curse
turning the lady and her child into goblins {piS&cas) and their joint wandering
have no basis in the Mbh. and but are JVP.’s contribution. The Sim P. however,
endorses Kalma^pkda being cursed by a Brdhmana lady but not his counter-
curse to that lady.

8. The Somadatta episode is not in the Mbh. but it is probably ATP.’s contri¬
bution.

9. The term guru connotes an elderly person. Vispu Dharma Sutra 32.1-2
states that the father, mother and preceptor {dcatya) are the highest gurus.
Manu (11.225-32) and Mt.P. 210.20-27 compare them to the three sacred
fires maintained by an Agnihotrin. Devala extends the title to five, including
in them elder brother and husband. (SmTii-candrikS I, p.35). In the list given
here in the NP. the first eight gurus can be included under ‘preceptor*, the
next two tmder ’maintainer* (employer, husband), the next three have tradi¬
tionally the status of a father—a status extended to the last three, viz., the per¬
former of upanayana which admits one to Vedic studies and of Smhskdras and
the progenitor.

10. The episode of Garga, a Brihmana from Kalinga, liberating Kalmasa-
pada and the Brahmana-Ogre Somadatta, with sprinkling of the water of the
Gangk has no basis in the Mbh. In Mbh. the sage Vasi^tha redeems him sprink¬
ling him with water charged with mantras. No mention of the Ganga water
is in Mbh.Adi 176.26-30. NP. contributes this to glorify the efficacy of the
water of the Ganga.

11. King Kalma^pada’s sojourn at Varanasi for six months for redemption
from the curse of the Brahmaiia woman is NP.’s contribution with no basis
in the Mbh. or Bh.P.

12. In NP. II chs. 39 and 40 we find the glory of the Ganga repeated and
many of these verses in the Chs. on the glory of the Ganga are echoed
therein.

CHAPTER TEN

The Defeat of the Devos by Bal(^

N&rada said :

1. O brother, if I am considered worthy of being blessed
by you, kindly narrate to me the origin and other details of the
river that is called the Gahga and that has its source from the
feet of Visnu.*

Sanaka narrated :

2. O Narada, listen. I shall relate to you, O sinless
one, the source or the origin of the Gahga that bestows merits
on the speakers as well as on the listeners, and destroys their
sins.

3. There was a certain sage, Kasyapa, who was the
father of Indra and other gods. Did and Aditi, the daughters
of Daksa, were his wives,

4. Adid was the mother of all Devas or gods and Diti
was the mother of Daityas. O Brahmana, those two wives
of Kasyapa and their sons vied with each other, seeking to
vanquish the other.

5. The Daityas were called FUrvadeoas^ as they had been
always senior to Devas. The first Daitya, the son of Did, was
the powerful Hiranyaka^ipu.

6. Prahlada, the extremely noble and the righteous-
most Daitya, was his son. Prahlada*s son Virocana was a great
devotee of Brahmanas.

7. His son was the extremely brilliant and valorous
Bali. O sage, he alone was the real leader of the armies of
Daityas.

8. He was endowed with great strength. He enjoyed
this earth. After conquering the entire earth, he became desirous
of conquering the heaven.

9. O excellent sage, his elephants were in billions. The
number of his horses and the chariots came to as many. For
every elephant, the number of foot-soldiers was five hundred.
How can his excellent army be described adequately ?

182

M&rada Pur&^a

10. His ministers were Kumbhanijla and Kupakarna who
surpassed the leaders of millions of ministers. Bali had a hun¬
dred sons, the eldest of whom was Bana. He was equal to his
father in heroism and prowess.

11. Bali was actuated by a desire of vanquishing the
gods. He started the campaign accompanied by a great army.
Through banners and umbrellas, he reminded the people of
the Bashes of lightning which were the billows on the ocean in
the form of the sky.

12. Arriving at the city of the slayer of Vrtra (viz.
Amaravati), the demon laid siege to it through Daityas, strong
and vehement like lions. The thunder-bolt-bearing Indra and
other gods came out of the city for fighting with them.

13. A terrible battle ensued thereafter between the gods
and Daityas, with shouts like thunders of clouds at the end
of the universe, mixed with the sounds of big drums.

14. In that extremely terrible battle, Daityas discharg¬
ed volleys of arrows on the army of Devas. The gods too
retaliated like-wise on the army of Daityas.

15. Yelling sounds and shouts came up from both the
armies (such . as ‘Kill’, ‘Tear’, ‘Hit*, ‘Split’, ‘Annihilate’,
‘Strike down’, etc.

16-17. The whole world was filled with various sounds
such as the sounds of conches, whistling arrows,® kettle-drums,
the roaring sound of the shouting demons, the creaking of the
chariots, the hissing of the arrows, the neighing of horses, the
trumpeting of the elephants and the twanging sound of the
bow-strings.

18. Beholding the fire that originated from the mutual
friction of the shafts discharged by gods and Asuras, the whole
universe regarded it as an untimely Pralaya (the dissolution of
the world).

19. The army of the enemies of gods, wielding a stream
of refulgent weapons shone like the night over-cast with clouds
with streaks of lightning Bashing across.

20. In that war, the agile, active and valorous gods, by
means of their arrows, smashed to smithereens the huge boul¬
ders of mountainous rocks, hurled by the Asuras.

21. Some of them confronted the elephants with their
elephants, the chariots by means of their chariots, the horses

I.10.22-35a.

183

with other horses. Some hit them with the handies of maces
and iron bars.

22. Some of them, on being hit with Parighas (Iron clubs),
fell into the marsh of blood. Some of them whose vital breath
had come out i.e. (died), occupied the aerial cars.

23. Those Daityas who were forcibly killed by the gods
in the battle, assiuned the forms of devas and rushed at demons.

24. Then the extremely terrible hosts of demons who
became infuriated on being beaten soundly by the gods, hit
back gods by means of various kinds of weapons (such as)

25>27. Rocks, Bhindip&las (a cubit-long wooden club),
swords, axes, tomarasy (Javelins), Parighas (Iron clubs), daggers,
spears, discus, pointed poniards, pestles, goads, plough-shares,
Paffiias (a spear with sharp points) Saktisy stones, •Sataghnis (a
cylinderical piece of wood studded with iron pikes and capable of
killing hundreds of people), nooses, mailed fists, tridents, pointed
iron spikes and pounding rods. The battle grew more and more
tumultuous and fierce through the confrontation between the
chariots, horses, elephants and foot-soldiers.

28. The gods hurled various kinds of weapons at Daityas.
In this way, the extremely terrible battle continued for eight
thousand years.

29. When the army of Daityas became powerful,
the defeated heaven-dwellers abandoned their celestial region
in great fright and fled precipitately.

30-33. The defeated gods disguised themselves as human
beings and wandered over the earth. The son of Virocana,
Bali, was devotedly attached to Narayana. He enjoyed the
three worlds without any obstruction to his overlordship.
His prosperity fiourished. The mighty Daitya desirous of pro¬
pitiating Visnu, performed many horse-sacrifices. He discharged
the duties of Indra in the heaven as well as those of the guar¬
dians of cardinal p>oints. The king of Daityas began to part-
take of oblations offered in ail various sacrifices performed by
Brahmanas for propitiating Devas. On seeing her sons in
such a plight Aditi, the mother of Devas, became distressed.

34-35A. She thought to herself, ‘T am staying in vain”, and
then she went to the mountain Himalaya. Wishing for the pros¬
perity of Indra and the defeat of Daityas, she who was devotedly
attached to meditation on Hari, performed a severe penance.

184

Ndrada, Purd$a

35EI-38A. While performing the penance she did it in
the sitting posture for some time and then performed it while
in a standing posture. For a long time, she stood on only one
leg. Thereafter, she stood on the tip of her feet. For some time
her diet was fruits. Thereafter, she subsisted on the withered
leaves fallen down from trees. Then she lived only on water.
Afterwards she gave up food altogether and subsisted on air
only. She began to meditate on the Supreme Atman through
her individual Atman. She contemplated on the Deity, the
embodiment of existence, knowledge and bliss. O Narada
she performed the penance for one thousand divine years.*

38B-41. On hearing of that unending penance of Aditi,
Daityas, expert in their science of creating illusions, assumed
the form of Devas as per command of Bali. They approached
Aditi and said, “O mother, why do you perform this penance
desiccating your body. If Daityas come to know of this,
great misery may befall us. Leave off this (penance) causing so
much misery and drying up your body. Learned men do not ap¬
prove of a meritorious act which requires to be achieved only with
very great difficulty and troubles. Those who are eager to achieve
Dharma should assiduously preserve and take care of their body.

42. Those who neglect their body are the slayers of
Atman. O fortunate and blessed lady, stay here happily.
Please do not cause grief to us, your sons.

43-45A. O mother, undoubtedly those who arc devoid
of their mothers are no better than dead, whether they be cows
or other animals or even trees. None of these derives any happi¬
ness without their mother. Whether one is an indigent fellow
or an ailing one, or one in exile in a foreign land, one derives
the greatest joy at the mere sight of one’s mother.

45B-46. One may perhaps develop aversion to food,
water, richs, etc. and even to lovely women. But there is none
who turns his face away from his mother. If one has neither a
mother nor a chaste wife devoted to religion (righteousness)
and loyally attached to her husband at home, he should rather
betake himself to the forest.

47.. A person devoid of his mother is like the righteous
path ^ life devoid of devotion to Narayana, or like wealth which
is not enjoyed in any decent manner or like house-hold without
a wife or a son.

1.10.48-52.

185

48. Hence, O gentle lady, save us who are your sons and
who are extremely distressed’

Even though she was thus importuned by Daityas, Aditi
did not get disturbed from her trance.

49. When Daityas found that in spite of their speech
to her, Aditi was still absorbed in meditation on Hari, they were
extremely infuriated and wanted to kill her.

50. Due to fury, their eyes turned red. They roared like
clouds at the end of the Kalpa (when the universe is dissolved).
By the gnashing of the tips of their curved fangs (in anger),
they created fire which burnt down the forest instantaneously.

51-52. The forest extended to a hundred Tojanas. It was
teeming with various kinds of living beings. The very same fire
burnt Daityas who had gone there to destroy Aditi.

Only Aditi, the mother of gods, remained alive. She
had been meditating on Acyuta (Visriu) for hundreds of years.
She was protected by the SudarSana discus of Visnu who killed
Daityas and took pity on his own devotees.

CHAPTER TEN

The Description of the Defeat of Devas by Bali

1. The legend of Bali, his generosity, truthfulness, valour and nobility of
character overshadow the greatness of Visi; 7 [u who deceived him by begging
three feet of land as a pigmy, and assuming a cosmic form, pressed him down
to the nether world, is very popular with Pura^as. We find it is AfM.III.272.
61-76, BA./*.VIII.chs. 15, 18 to 23, AP. 4.5-11, Bd.P.2.73.75‘87, AP.lAl.
79-103, KP 1.16.1-69, Va.P. 36.74-86, to mention a few. The transformation
of the Vedic sun-god Vif^u into Pura^ic Trivikrama and its fusion with Bali
legend is interesting.

It is significant that practically for every generation of Diti, the extermina¬
tor is some form of Vi^qiu. Thus Hirany&k^a : VarAha, Hirai^yakaiipu :
Nrsiinha, Bali : Vamana, Ba^a : K.r 99 a—these pairs indicate a stubborn resis¬
tance of Dili's family to the descendants of Aditi’s family—the socalled
‘gods’—^probably a historical family feud in days of yore.

Thu legend is given here to glorify the Gangi. While God Visnu, in his
Trivikrama form, tried to cover the heavens, his toe-nail struck against the
outer crust of the universe and from the crack created by the toe-nail, rushed
in the cosmic waters that envelop this universe. That u the source of the
Ganga which flowed down Vij^u’s feet, (vide infra. 1.11. 179-182).

2. As indicated there, the attribution of a heavenly source to the Ganga is a
part of the racial memory of Indo-Aryans, who still remembered in a legen¬
dary form, their stay in the Mem (Pamir) region. S.M. Ali in the Geography of
the Purdifos, describes graphically the geneses of the ‘descent of the Ganga and
why the Ganga came to be called Tripathaga. His conclusions are as follow :

“It will be realised from the above discussion that the Puranas intend to
bring out three stages in the evolution of the Ganga :

(i) They connect it with the heavens by comparing and identifying it
with the Milky Way. This is the celestial stage.

(ii) As the snow falls on the high mountains they identify the snow cap
of High Asia which covers its high range and its central knot, the Pamirs,
the Ganga is just a cover or belt of snow and ice at this stage. This is the
Ganga at its ‘snowy stage’.

(iii) From this conmion source i.e. The Pamirs, the snowy Ganga melts
and divides itself into the four main rivers of Asia which radiate in diflerent
directions. The Ganga at this stage becomes a stream or rather four streams
of water.

The Purapas have thus rolled the accounts of the glaciers of Asia, the rivers
of Asia and their origin into one, in a simple but colourful statement, which is
repeated practically in all the Puranas.

—The Geography of the Purdnas, pp. 63-64.
This description explains to some extent the legend of the descent of the
Gangi {Gangivatara^a), in various Pur Anas.

Motes

187

3. Probably the correct reading must be iaAkha-dundubhi-mddhBonaif^ and

not Sara —as the ^aAkha and dundubhi arc sounded together in fighting and
the sound of arrows {bAoe-kreAk&ra) is mentioned below and its mention would
be superfluous. It is probably the slip of the scribe of the MS in Devan&gari
script where instead of the scribe must have written or in

the previous case, the editor of that MS. emended as This is my
guess about the correct reading as the venkatcshwar edition records.

4. One year of human beings (360 days) constitutes one day of gods. Thus
one year of gods or divine year == 360 years of men. So Aditi performed penance
for 1000 divine years or 360,000 human years.

CHAPTER ELEVEN

The Glory of the GaAgi : The Origin of the River
NBrada said :

1. You have mentioned, my brother, an extremely
miraculous incident. How did that forest fire spare Aditi and
burnt all Daityas in a moment ?

2. Be pleased to tell me in details about the immense
inherent strength of Aditi that caused this special surprise.
Indeed, prominent sages and good men are always engaged in
tendering advice to others.

Sanaka replied :

3. O Narada, listen to the greatness of those who revel
in devotion to Hari.^ Is there any person who is capable of
harassing saintly persons engaged in the meditation of Hari ?

4. Gods Brahma, Hari, Siva and others, Siddhas and
prominent leaders of sages — all stay permanently at the
residence of a person who is engaged in devotion to Hari.

5. O highly blessed Narada, Lord Hari is enshrined in
the hearts of his devotees who are serene-minded and are always
engaged in repeating his name. Need it be said that he abides in
the hearts of those who are engaged in contemplating on him ?

6. Laksmi, the goddess of wealth, and all the deities stay
only there, where a person is engaged in Siva’s* worship or
where one devoted to the worship of Vi|nu, resides.

7. Neither a fire nor a tyrant nor a thief can molest any
person devoted to Vi?nu’s worship. Nor is he affected by diseases.

8. Neither ghosts nor evil spirits nor the Ku^ipanda
(evil spirits), evil planets, nor the goblins that attack children
nor Pakinis (witches) nor Raksasas can dare to trouble a
worshipper of Acyuta.

9. Those Bhutas, Vetalas (goblins and genii) and others,
who take delight in afflicting others, take to flight from the
residence of an excellent devotee engaged in the worship of
Hari and Laksmi.

1 . 11 . 10 - 20 .

189

10. All the sacred places and Deities stay there only,
where a person who has subdued his sense-organs, or one
who is a benefactor unto all, or one who is devoted to Dharma
and holy rites, stays.

11. All fortunes and blessings are found at that place
only \^here yogins stay even for a moment or a half. That spot
is a holy place and that is a real penance-grove.

12. All troubles disappear at the mere utterance of Hari*s
names. What need be said of those who propitiate him through
eulogies, worship or through meditation ?

13. O Brahrnana, in this way, the whole forest along with
Asuras was consumed by the fire. But Aditi was not even scorch¬
ed, since she was protected by the discus of Vi§nu.

14. Thereupon, the gracious-looking Lord with a plea¬
sant countenance, and eyes large like the petals of a lotus, reveal¬
ed himself just in front of her, wielding in his hands a conch,
the discus Sudarsana, and the mace Kaumodakl.

15. Illuminating various quarters with the lustre of his
refulgent teeth which appeared slightly as he smiled gently,
and touching the beloved wife of Kalyapa with his holy hand,
the Lord said;

The glorious Lord said :

16. “O mother of Devas, I am pleased with you, by
virtue of your propitiation through performance of penance for
a long time. You are exhausted. You will certainly be blessed
with good fortune.

17. Seek any boon that you cherish in your heart and I
shall grant it to you. O gentle Lady, you need not be afraid.
Good fortune will certainly come to your lot.”

18. The mother of Devas who was thus addressed by
the discus-bearing Lord of the gods bowed to him, and eulogis¬
ed the Lord, the bestower of happiness unto all people.

Aditi prayed :

19. “Salutation to you O Janardana, the Lord of the
chiefs of Devas, O omnipresent one, you are the cause of
the functioning of the world through Sattva and other Gutms.

20. 1 bow to you who have innumerable forms and are
still a formless one, to you who are the Supreme Soul.

190

NSrada Purdna

Salutations to you who comprise all forms within yourself.
Obeisance to you who possess all excellences and are still
without an attribute.

21. I bow to you, the Lord of the worlds, the embodiment
of Supreme spiritual knowledge. Salutations to the Deity ever
favourably disposed to good devotees. Obeisance to you who
are of auspicious nature.

22. For the achievement of desired object, I bow unto
that Lord, the Primordial Person whose incarnated forms are
worshipped by prominent sages.

23. I bow down to that Cause of the universe, the Control¬
ler of Maya, yet devoid of Maya (i.e. not influenced by her)
whom the Srutis do not know and who is beyond the compre¬
hension of sages.

24. I salute to him whom all pay obeisance, who is of
a mysteriously surprising vision; who is the cause of the removal
of Maya, whose form constitutes the whole of the universe, and
who is the cause of the universe.

25. I offer obeisance unto the consort' of Kamala (the
Ckxidcss Laksmi). People who bow to his feet [lit. whose
forehead is saved by the service rendered to the filaments of his
lotus-like feet) attain the highest Siddhi {Mokfa).

26. God Brahma and other Devas do not comprehend
his glory, but he is very close to his devotees. I salute that
close associate of devotees.

27. Though he himself is absolutely unattached and
companionless, the Lord who is the ocean of mercy, blesses with
his contact, people who have renounced all association and
attachment, and who are calm and quiet. 1 bow to him.

28. I salute to the Lord of sacrifices; one who is the very
rite of performance of sacrifices; one who is established in the
rites of sacrifices; one who bestows the fruit of sacrifices; one
who enlightens people about the sacrificial rites.

29. I bow down to that Lord, who is the witness unto
all the universe. By uttering his name, even Ajamila,® the
sinning soul, instantaneously attained to the Supreme region
(Vaikuntha).

30. Mahadeva is a form of Hari and Janardana is in the
form of Siva. Thus, that Lord is the leader of the world. I bow
down to that preceptor of the universe.

r.11.31-41.

191

31. I bow to the Leader of all, the noose of whose M&yi
binds and restrains Brahma and other lords of gods who, there¬
fore, do not know his essential, Supreme nature.

32. I salute to that witness of perfect wisdom who appears
to be stationed far away, though (actually) he is enthroned in
the lotus of the heart of Togins. his very presence is beyond the
scope of cognition by means of valid knowledge.

33. Obeisance unto that Lord from whose mouth was
born the Brahmana, from whose arms, came forth the Ksat-
triya; from whose thighs was born the Vailya and from whose
feet the §udra was born.

34. From whose mind was evolved the moon, from whose
eyes the sun was born, from whose mouth Agni the fire God
and Indra came forth, from whose Prana (vital breath) the
wind-god was born.^

35. I bow to the Lord who is the embodiment of the Rk,
Yajus and Saman (Vedas), whose Atman has permeated the
seven notes of the musical scale.® I bow to you again and
again—you whose form is comprised of six Angas.^

36. O Lord, you are Indra, Pavana (the wind God),
Soma (the moon God), you are I^na, you are the annihilator
(of the world); you are Agni (the fire God) Nirrti, (the Deity
of death); you are Varuna, the Lord of the seas and also
Divakara, the sun-god.

37. The celestial residents, the immobile beings,
Piidcas, Raksasas, mountains, Siddhas, Gandharvas (Heavenly
musicians), the rivers, earth and oceans — all these are your
manifestations.

38. You alone are the Lord of the worlds; wherever you
are, you are greater than the greatest; everything exists within
your person; O Lord, my obeisance be to you for ever.

39. O protector of the helpless ! O omniscient Lord I
O Lord, who comprise within your body all living beings
right upto the Lord of gods. O Jan^rdana, protect my sons who
are harrassed by Daityas”.

40. Eulogising him thus and bowing again and again
unto the Lord, the mother of the Devas spoke with palms joined
in reverence, and tears of joy drenching her bosom.

41. “O Lord of Devas; O the first cause of every¬
thing, it behoves you to bless me. Be pleased to grant unto my

192 Ndrada Pwrd^

sons, the heaven-dwellers, prosperity, freedom from nuisance

and troubles.

42. O indwelling soul of the world ! One immanent in
the universe ! O omniscient! Supreme Lord ! What is un¬
known to you, O Lord of Laksmi ? What is it that you make me
long for (is already known to you)?

43. I shall, however, tell you what appeals to my mind.
O Lord of Devas, I have become as if bereaved of my sons.
The existence of my sons is in vain and futile, as they are
harassed by Daityas.

44. I do not wish to cause any harm unto Daityas,

since they too are my sons.'^ O Lord of gods, without killing

them, bless ray sons with fortune and prosperity.”

45. The Lord of the chiefs of Devas who was thus
addressed again, became delighted. O Brahmana, he respect¬
fully addressed the mother of Devas in words giving her delight.

The Lord said :

46. O gentle lady ! I am pleased with you. May good
betide you. I shall, therefore, be your son, since O goddess,
affection towards sons of one’s co-wife is rare.

47. Men who read and recite this prayer composed by
you will never be deficient in excellent riches and sons.

48. He who treats his own son as well as that of another
person with equality, will never experience sorrow, due to
separation or bereavement of his son. This is the eternal
Dharma.”

Aditi said :

49. “O Lord, I am unable to bear you (in my womb)—
you who are the Supreme First Person, the greatest Being with
innumerable cosmic eggs constituting the hair on your body;
you, the Lord of all, the cause or creator of the world.

50. O Lord, how can I bear that Supreme chief of the
leaders of gods, whose prowess even the l^rutis and all the deities
cannot comprehend.

51. O Lord, you are the Purusottama (the Supreme
Person), the eternal Lord (hence unborn), minuter than the
minutest and greater than the greatest.* How can I bear you ?

1.11.52-62.

193

52. How docs that Lord, the very remembrance of whose
name liberates a man, vitiated by great sins, deserve the birth
among the rustic and the unrefined ?

53. May this incarnation of yours, O Lord, be like that of
your other incarnations, like the boar, the fish. Who can
comprehend your activities, O Lord of the universe?

54. I bow down to your lotus feet. I am devotedly attach¬
ed to the remembrance of your names. O Lord, I contem¬
plate exclusively on you. Do as you please.”

Sanaka Said :

55. On hearing the words uttered by her, Janardana,
the Lord of Devas, granted to the mother of gods the boon
of fearlessness (and security from dangers). He addressed her
the following words:

Th glorious Lord said :

56. “O highly blessed Lady, there is no doubt about the
truth that has been uttered by you; however, O auspicious
lady, I shall tell you the secret of secrets.

57. My votaries who are devoid of passionate attachment
and hatred and are devoutly attached to me, who are devoid
of jealousy and arc free from hypocrisy, do perpetually bear
me.

58. Those who are disinclined to cause injury to others,
who are interested and engaged in devotion to Siva, and who
arc intensely devoted to the listening of my stories, jjerpetually
bear me.

59. O gentle Lady, even those chaste women who love
their husbands like their very vital breath, and are exclusively
devoted to their husbands and have eschewed malice and
rivalry, perpetually bear me.

60. He who renders service to his parents, is a devotee to
the preceptor, who likes to receive and serve guests, and who is
benefactor unto the Brahmanas, perpetually bears me.

61. Those who always take delight in visiting holy places,
who are engaged in associating themselves with saintly people,
and who are habitually obliging and favouring other people—
all these perpetually bear me.

62. Those who are interested in helping others, those who

194 NSrada JPurSifa

are not desirous of the wealth of another person and who cherish
no illicit desire when other men’s wives are concerned—these
bear me perpetually.

63. Those who always worship with Tulas! plant, those
who are attached to the names of the Lord and those who care¬
fully protect cows—all these bear me perpetually.

64. Those who desist from accepting monetary gifts,
those who do not take food at another man’s house and those
who make gifts of food and water to the needy, do perpetually
bear me.

65. O gentle Lady, you value your husband like your
own vital breath; you are virtuous and you take delight in the
welfare of all living beings. Hence, I shall assume the state of
being your son and fulfil your desire.”

66. After addressing thus to Aditi the mother of Devas,
the Lord of the chiefs of Devas gave her the necklace from
his neck and blessed her with fearlessness and protection
from danger, and vanished.

67. The mother of the gods, the daughter of Daksa,
bowed to the consort of Laksmi with extremely delighted mind
and went back to her own abode.

68. Thereafter, the highly blessed Aditi, who was extre¬
mely glad and was respected all over the world, in due course of
time gave birth to a son whom the whole world paid obeisance.

69. He was named Vamana. He was holding a conch
and a discus, in his hands. He was quiescent. He shone in
the middle of the lunar sphere. The pot of nectar and curds
mixed with cooked rice were in his hands.

70. He was Lord Visnu himself resembling thousand
suns in brilliance. His eyes were like a full blown lotus. He was
adorned with all ornaments and was clad in yellow garment.

71. Realising that Hari who was worthy of being
eulogised and was the sole leader of all the worlds, had
manifested himself accompanied by hosts of sages, Kasyapa
was overwhelmed with joy. With palms joined in revere¬
nce, he bowed to him and began to praise him.

j

prayed :

72. *T pay obeisance again and again to the cause (the
creator) of all the worlds. I bow again and again to the protector

1.11.73-80.

195

of the entire universe. I salute again and again to the leader
of immortal beings. Obeisance to the destroyer of
Daityas.

73. Obeisance, obeisance to one who is the beloved of
his devotees. Salutations to him who is beloved of the good
people. I bow again and again to the annihilator of the
wicked. My bow to the lord of the universe.

74. Salutations to Vamana, the cause of the universe.
Obeisance to Narayana of infinite prowess. I bow to the wielder
of the discus (Sudar^ana), the sword (Nandaka), the mace
(Kaumodaki) along with the Sarnga bow. Obeisance be to
that Supreme Person.

75. Salutations to the resident of the ocean of milk. Obei¬
sance to one enthroned in the lotus-like heart of the pious.
Obeisance to the Lord of immeasurable splendour of lumina¬
ries like the sun, etc. I bow again and again to the God glorified
in holy stories.

76. I pay obeisance to him whose eyes are the sun and
the moon. Salutations be to you, the bestower of the fruits
of sacrifices. Salutations to the god who is the resplendent
embodiment of sacrifice. Obeisance to you the lover of saintly
persons (or beloved of saints).

77. Obeisance to the Primary Cause of the creative
factors of the universe. Salutations to him who is beyond
the range of sound, etc. Bow to you the bestower of divine
bliss. I bow again and again to one who abides in the minds
of his devotees.

78. Obeisance to you the dispeller of darkness (of
ignorance). Salutations to you the supporter of the mount
Mandara (at the time of churning the ocean for nectar).
Bow to you who are designated as Tajnavdr&ha (Boar incarna¬
tion representing Tajfia).* Salutations to the slayer of
Hiranyaksa.^®

79. Obeisance to you who have assumed the form of a
divine dwarf (Vamana). Salutations to the annihilator of the
Ksattriya race (i.e. ParaSurama).^i I bow to you the suppres¬
sor of Ravana (i.e. Sii Rama). Obeisance to the elder brother
of cow-herd Nanda*s daughter (i.e. Sri Krsna).

80. O consort of goddess Laksmi, Obeisance to you.
Salutations to you, the bestower of happiness. I bow again

196 Xdrada Pur&ija

and again to you, the destroyer of the distress of those who
remember you.

81. O Lord of sacrifices, O receptacle of sacrifices,
O destroyer of obstacles to sacrifices, O embodiment of
Yajfia, O sacrificer incarnate, I worship you whose person
is constituted of the various parts of Yajfia.’*

82. Thus eulogised, Vamana, the Lord of the earth, the
sanctifier of the worlds, laughingly spoke thus, enhancing the
delight of Ka^yapa.

The glorious Lord said :

83. ‘*0 dear father who are worshipped by gods, I am
pleased with you. You will be blessed with good fortune. Ere
long, I shall accomplish for you all your desires.

84. In the two previous births of mine, I had been a
son unto both of you. Similarly, in this birth also I shall achieve
what is excellent happiness for you.”

85. In the meantime, the Daitya Bali began a great
sacrifice of long duration with the help of his preceptor Kavya
(i.e. 8ukra) and other great and prominent sages.

86. In that sacrifice, Visnu accompanied by LaksmI
had been invoked by the sages, the expounders of the Brahman
or the VedaSy in order to accept the sacrificial offerings.

87. Taking leave of his mother and father, that Brah-
mana bachelor Vamana, went over to the great sacrifice of the
supremely affluent Daitya, that was being performed.

88. Vamana, favourably disposed towards his devotees,
fascinated the world with his smile. He was Hari himself who
had come as if to take part of the sacrificial oblations offered
by Bali, directly.

89. Hari is always present in the heart of persons
endowed with devotion, irrespective of whether his votary
is evil-minded or good-natured, whether he is insentient or
benevolent.

90. On seeing Vamana coming, the sages, blessed with the
vision of spiritual knowledge, knew him to be Lord Narayana.
They stood up (to show him respect), along with the other
members of assembly.

91. Having come to know of this, the preceptor of
Daityas said to Bali in privacy. Indeed wicked men commit

1 . 11.92 102 .

197

many acts without judging (estimating correctly) their own
strength and weakness.

Sukra said :

92. “O gentle-natured Lord of Daityas, Visnu who
in the form of Vamana (Dwarf) is bom as the son of Aditi,
will deprive you of your riches and glory.

93. O Lord of Asuras, he will pay a visit to your sacrihce.
Nothing should be given to him by you. O learned one, please
listen to my advice.

94. One’s own intellect is conducive to happiness. Parti¬
cularly so is the intellect (i.e. intellectual guidance) of the
preceptor. The intellect of an enemy is destructive and a woman’s
intellect causes complete destruction (lit. dissolution).

95. He who is the benefactor of one’s enemy should be
especially killed straightway.”

Bali replied :

96. “O preceptor, you should not tender such an advice
which is contrary to the path of virtue. If Visnu himself par¬
takes of oblations or gifts, what can be better than that?

97. Learned men perform sacrifices for the purpose of
propitiating Visnu. If he personally comes and partakes of
oblations offered, who can be superior to me on this earth ?

98. If anything is given to Visnu, even by an indigent
person, O preceptor, that is the greatest of charitable gifts.
That gift which is so given, becomes ever-lasting in its benefits.

99. Even when simply remembered with great devotion,
the Supreme Person sanctifies the rememberer. By whom¬
soever he is worshipped, he awards to him the highest state of
existence i.e. Mok$a.

100. Even when remembered by evil-minded persons,
Hari dispels their sins, just as the fire even if touched unwilling¬
ly, (invariably) does bum.

101. If the two syllables HA-RI stay at the tip of the
tongue, that man attains the region of Visnu from which the
return to Sariisara is very difficult (impossible).

102. Wise men say that he who constantly meditates on
Govinda, without passionate attachment, etc. (to the worldly
objects), goes to Visnu’s abode.

198

Ndrada PurS^

103. O highly blessed preceptor, if oblations are offered
to the fire or to Brahmana with devotion to Hari, Visiniu becomes
delighted with it (viz. oblations offered to fire or the gift given
to a Brahmana.)

104. I am performing this excellent sacrifice for the propi¬
tiation of Hari. If Hari himself comes to it, I am undoubtedly
satisfied and have accomplished my objects.’*

105. Even as the Lord of Daityas was speaking thus,
Vi?nu who had assumed the form of a Dwarf, entered the sacri¬
ficial hall that was charming (and resplendent) due to the
consecrated fire.

106. On seeing Vamana who had the refulgence of ten
million suns and who was extremely handsome, Bali stood up
suddenly and greeted him with palms folded in reverence.

107. He offered him a seat. After washing the feet of
the Lord in the form of Vamana, he (sprinkled the water of
washing) over his own head and on the heads of other members
of his family. He derived great joy thereby.

108. After duly offering Arghya (respectful offerings given
to a distinguished guest) to Visnu, the abode of the universe,
Bali was greatly delighted. All the hairs over his body stood on
their ends and tears of joy welled up in his eyes.

Bali said :

109. I have accomplished the purpose of my birth to-day.
It is to-day that my sacrifice has become fruitful. My life has
also become fruitful to-day. Undoubtedly, I have achieved the
goal of human life and I am contented.

110. Extremely rare (opportunity of the) shower of nectar
which never goes waste, has come to my lot. By your very
arrival a great festival has been accomplished without entailing
any strain.

111. There is no doubt in this that all these sages have also
Achieved their goal in life. Whatever penance they have
formerly performed, has become fruitful to-day.

112. I am blessed and contented. I repeat that I am
really blessed and contented. Undoubtedly, I have achieved
the purpose of my life. Hence, obeisance unto you. Salutations
unto you. Repeated bows to you.

113. I think that I should carry out your behest with your

Lll.114-123.

199

own permission. O Lord, command me who have been fired
with great enthmiasm.**

114. Thus urged by that Daitya who was consecrated (for
the sacrifice), Vamana said laughingly:—“Give unto me as
much space as can be measured by my three steps, in order to
stand in and perform the penance.*’

115. On hearing it, Bali said : “You have not requested
for a kingdom. Not even a village or a city or even wealth has
been requested for by you. What have you done ? (what a gift
you have requested !).*’

116. On hearing it, Visnu who bears all bodies (by pervad¬
ing them) said to Bali as if with a view to create detachment in
him who was about to be deposed from his kingdom.

The glorious Lord said :

117. “O Lord of Daityas, listen to me. I shall tell
you the great secret of secrets. Please tell me what can be rea¬
lised through riches in the case of those who have eschewed all
worldly contacts and attachment.

118. Think over this that 1 am the Inner Controller in all
living beings. O Daitya, all these things existing in the universe
arc within me. Tell me what can be achieved by others (i.e.
objects or gifts).

119. What can be realised by means of other external
riches in the case of those who are devoid of attachment and
hatred, who are quiescent and have eschewed Maya and who
are embodiment of eternal bliss ?

120. To those who perceive all living beings like their own
Atman (Self), to those whose minds are quite serene and to those
to whom everything is non-different from the Atmariy who is the
giver and what can be given ?

121. It is the decisive conclusion in all Scriptures that
this Earth is subject to the control of the Ksatriyas. All
the people who abide by their behests, achieve the greatest
happiness.

122. O Bali, the revenue of one-sixth part of the entire
produce should be given to the king even by sages. This
Earth should be granted to the Brahmanas with special efforts.

123. The greatness of the charitable gift of land^* cannot
be adequately described, as such a kind of gift has never been

200

N&rada Purd/^a

offered before (in the past) nor will it ever be so (in future).
Undoubtedly a donor of lands attains the Supreme JVirvS^a
(Emancipation from Sarhsdra).

124. By giving a small piece of land to a Brahmana who
is well versed in the Vedas and maintains the sacrificial fires,
the donor attains Brahmaloka (region of Brahman), return
from which is difficult.

125. A donor of lands is said to be a giver of all. A giver
of lands will attain emancipation from sarhsdra. It is to be known
as the highest type of religious gift.^® It absolves the donor
of all sins.

126. Even if one is vitiated by five great sins or even
by all kinds of sins, one is absolved from them by gifting away
ten cubits of land {hasta—24 Angulos or 18 inches).

127. He who bestows a charitable gift of land on a
deserving person, shall attain the fruit of all kinds of charitable
gifts. There is nothing in the three worlds which is equivalent
to a charitable land grant.

128. O Bali, even in hundreds of years, I shall not be
able to describe adequately the meritorious benefits of a person
who donates lands to a Brahmana who has no means of
livelihood.

129. O Lord of Daityas, he who gives in charity even
a small piece of land to a person who has no means of subsis¬
tence, but who is interested in the worship of the Lord, is undoubt¬
edly Visnu himself.

130. There is no doubt in this that he, by whom a piece of
land with a flourishing crop of sugarcane, wheat, pulses, areca
palm and other trees is donated, is Lord Visnu incarnate.

131. By donating even a small piece of land to an indigent
Brahmana who has no means of livelihood and who is burdened
with a big family, one shall attain Sdyujya (identity) with god
Visnu (by being absorbed into his divine essence).

132. By giving a piece of land sufficient for sowing one
d^kaka —full of grain to a Brahmana who is interested in divine
worship, one attains the benefit of performing ablution in the
holy Ganga for three days.

133-134. Listen to the benefit one derives by giving a
dronikd of land (i.e. a piece of land sufficient to sow a drona or
four d^hakas of grain) to a Brahmana who is devoid of any

I.ll.135-147.

201

means of subsistence and who is engaged in saintly conduct of
life. Such a person attains that enormous merit which a man
obtains by performing hundreds of ablutions in the Gahga,
pilgrimage to a hundred sacred places and performance of a
hundred horse sacrihces.

135. I shall explain to you the merit that accrues to a
person who gives a,Khdrikd of land (i.e. land sufficient for sowing
16 dronas of grain) to an indigent Brahmana. Please be attentive
to it, even as I relate it to you.

136. He, the donor, shall obtain that fruit which one
obtains after performing thousands of horse sacrifices and
hundreds of Vdjapeya sacrifices on the bank of the holy Gaiiga.

137. The gift of a land is glorified as a great gift’^ — a gift
which surpasses all other kinds of donations. It subsides (i.e.
absolves the donor of) all the sins and confers on him the benefit
of liberation from sarhsdra.

138. O Lord of Daitya clans, listen to me as I shall
relate to you an ancient anecdote in this connection. A person
who listens to this with faith, shall obtain the merit of donating
lands.

139. O Bali, formerly in the Brahma Kalpa, there was a
highly intelligent and excellent Brahmana by name Bhadra-
mati. He was indigent and had no means of livelihood.

140. All scriptures have been ever heard (i.e. learnt) by
that Brahmana who was expert in the knowledge of the Vedas,
All ihePurdnas and treatises on the Dharma§dstrah.a.d been mastered
by him.

141. He had six wives, viz. Sruti, Sindhu, Yasovati, Kamini,
MalinI and Sobha.

142-143. O excellent Asura, from these wives he begot
two hundred and forty sons. All of them suffered from perpe¬
tual starvation. On seeing his sons and wives starving with
hunger and himself feeling the poignancy of hunger, the indi¬
gent Bhadramati lamented loudly with all his sense-organs
afflicted and famished with hunger.

144. “Fie upon this life devoid of good fortune ! Shame
upon that life wanting in wealth ! Fie upon that life which is
wanting in virtue ! Fie upon that life which is devoid of good
name !

145-147. Pity the life of a man bereft of prosperity and

202

Ndrada Purdi^a

burdened with a number of children ! Alas ! Virtues, gentle¬
ness, scholarship, nobility of birth—all these do not shine in a
man immersed in the ocean of destitution. Beloved wives, sons,
grandsons, brothers, kinsmen and disciples—^nay, all men
forsake the man devoid of wealth. Only the fortunate one
irrespective of his being a Brahmana or a Ganc^ala, is respectfully
honoured.

148-149. A poor man is condemned in the world like a
dead body. Alas ! If a person is endowed with wealth, he is
hailed as a kind man though he may be ruthless; though he be
deficient in all good qualities, he is still considered to be endowed
with all virtues; though he be foolish, he is still regarded as a
scholar. One is undoubtedly praiseworthy only if one is endowed
with the virtue of being rich.

150. Alas ! Indigence is certainly miserable. Still more
grievously painful is the wishful expectation (of getting some¬
thing from others). Men overwhelmed with false wishful ex¬
pectations (from others) experience everlasting misery.

151. Those who are the slaves of wishful expectations are
the bondsmen or helots of the entire world. But the whole
world submits to those who have subdued their wishful (but
false) hopes.

152. Honour is said to be the everlasting wealth of great
men in the world. If honour is ruined by the enemy called
“hopeful expectation”, one is faced with poverty.

153. Even an expert in the interpretation of all scriptural
texts appears to be a fool if he is poverty-stricken. Who can
rescue those persons in the grip of the great crocodile called
“pennylessness” ?

154. O misery ! O misery ! Poverty itself is a great
misery. There too, if one has numerous wives and sons, it is all
the more painful.”

155. After lamenting thus (lit. saying this) Bhadramati,
^e master of all scriptural topics, mentally thought about
other religious rites (efficacious in) bestowing prosperity.

156. He came to the decision that charitable gift of lands
is the most excellent of all charitable gifis. He who consents
to a charitable gifi, is as good as one who has formerly given it.

157. D3na or a charitable gift is the greatest merit or virtue
that enables one to reach (his destination). It bestows the fruit

1.11.158-170.

20S

of all cherished desires. The gift of lands is glorified as the best
of all d&nas.

158-159. After making a gift of land, a man obtains what¬
ever is most desirable to him’*. O Bali, after deciding thus, the
intelligent and self-possessed Bhadramati went to the city named
Kauiambi,^* along with his wives and children. He approached
the leading Brahmana thereof named Sugho^a who was en¬
dowed with affluence. O Bali, he then requested Sugho^ for
a plot of land extending to five cubits (hastas).

160-162. Observing that he was a man burdened with a
large family, Sugho$a, who was virtuously inclined, honoured
him with a delighted mind and addressed him thus : “O
Bhadramati, I feel I have achieved my objectives in life. My
life is fruitful. O Brahmana, thanks to your blessings, my family
has become sanctified”. After saying these words and honour¬
ing him suitably, the highly intelligent and virtuous Sughosa
donated to him a plot of land extending to five cubits (hastas).

163-165a. (The mantra to be uttered at the time of
donation) ‘‘The holy earth belongs to Visnu. The Earth is
protected by Visnu. Thanks to the gift of this earth, may lord
Janardana be pleased with me”. Sughosa conceived that ex¬
cellent Brahmana to be Vi§nu and worshipped him with the
(above) Mantra and granted him that much land, O lord of
Daityas !

165b-167. The Brahmana Bhadramati gave the piece of
land as requested by that intelligent one who was a Brahmana
devotee of Hari, well-versed in the Vedas and had a large family
to support. Due to the merit accrued from the gift of the land,
Sughosa along with ten million members of his family, attained
Visnu’s abode on reaching which one ceases to worry and grieve.
O Bali, since he sought glory and prosperity, Bhadramati also
stayed in Visnu’s abode for ten thousand yugas along with the
members of his family.

168-170. Similarly, he stayed in the region of Brahma for
ten thousand crores oiyugasy and he attained the abode of Indra
where he stayed for five kalpas. Thereafter, he came back to
the Earth. He was endowed with every affluence, he was highly
blessed. He could even remember his previous births. He
enjoyed all excellent pleasures. Thereafter, O Daitya, Bhadra¬
mati became free from all desires. Devotedly attached to Vi§nu,

204 Mdrada PurSifa

he gave his lands unto the Brahmanas who had no means of
livelihood.

171-172. Lord Visnu became pleased with him. He con¬
ferred upon him all excellent rites and blessed him along with
ten million members of his family, by bestowing upon them the
highest emancipations from sarhsdra. Hence, O Lord of
Daityas, interested in all holy rites, give unto me a plot of land
measuring three steps. I shall perform penance there for the
sake of salvation.”

173b-176a. The delighted son of Virocana, thereafter,
took up a pitcher filled with water^* to grant the land to
Vamana^^ in the guise of a religious student. Visnu, the omni¬
present, realised that Kavya (Sukra) was obstructing the flow
of water (from the spout of the pitcher). He, therefore, intro¬
duced the tip of the Kusa grass that was in his hand into the
spout of the pitcher. At the tip of the blade of the darbha grass,
there was the never-failing great weapon pertaining to Brahma
(BrakmSstra). It had the lustre of ten million suns. It was very
fierce and was desirous of plucking the eye of Kavya.

176b-177. “O preceptor, Bhargava, see the gods or the
demons with a single eye (probably implying “Look at them
impartially”)”, so commanded the tip of the darbha grass which
resembled a weapon. Bali granted Visnu as much land as could
be measured in three spaces.^*

178. Visnu that Soul of the Universe began to grow
in size till he reached the abode of Brahma. Hari who
contains the Universe in his own person measured the world in
two paces.

179-180. The refulgent Lord covered all the Regions
delimited by the semi-spheroidal crust of the region of Brahma.
The outer crust of the egg of the Universe pierced by the
tip of his tow was split into two.^* Through it, the cosmic
water enveloping the outer crust of the egg of the universe,
onshed in many torrential currents and washed the feet of
Visnu — water that thereby became pure and sanctified
the world.

181. The water was enveloping the egg of Brahma
(that is the Universe) from outside. It rushed in jets of
currents. That water was extremely sacred and it sanctified god
Brahma and other gods.

1.11.182-191.

205

182. It was served and resorted to by the seven sages {The
Ursa Major). Then it fell on the top of mount Meru.

183. On seeing this miraculous phenomenon, gods of whom
Brahma was prominent, the sages and the Manus were over¬
whelmed with ecstatic delight and they eulogised him.

The gods said :

184. “Obeisance to the great Ila (The Ruler of the Uni¬
verse) whose form is the Supreme Self; Salutations to him who
transcends the transcendents; bow to him that assumes the
highest form; salutations to the Atman of Brahma. Obeisance to
him whose Soul and Intellect take delight in the Brahman;
bow to him whose activities are invariably unobstructed.

185. O great Isa, the highest bliss, O Supreme Atman,
greater than the greatest. Obeisance to you the indwelling
soul of all; O embodiment of the Universe, who are beyond the
pale of valid means of knowledge, we bow to you.

186. Obeisance to you who (being immanent in the Uni¬
verse ) have eyes all round; salutation to you who have arms
and heads all round; bow to you who course everywhere.

187. Thus eulogised by Brahma and others, the great
Visnu granted the boon of fearlessness to the heavendwellcrs

and the Eternal Lord of devas was over-joyed.

188. Due to Bali’s inability to grant land for one more
step, he imprisoned Bali, the son of Virocana. Thereafter,
knowing that he was dedicated unto him, he (Visnu) gave
him (Bali) the dominion in the nether world called RasStala
for his residence. The Lord who is ever under the control of
his devotees, became his (Bali’s) doorkeeper.

Narada said :

189. “What diet was assigned by Mahavisnu to the son of
Virocana, in the terrible region of Rasatala which is dangerous
due to the fear of serpents ?”

Sanaka replied :

190-191. The oblations consigned to the fire without proper
chanting of the Mantras, whatever is given to a non-deserving
person, black magic for obtaining the means of enjoyment,
what is consigned to the sacred fire, whatever is given in charity

206

Ndfoda PurSt^

or holy rites performed by persons in an impure state—in fact
all acts, etc. which bring about one’s downfall—all these deserve
to be Bali’s means of enjoyment.

192. In this way god Visnu gave the nether world called
Rasatala to Bali along with all his Asuras. Offering fearless¬
ness (a secure place) to all gods, Visnu granted them heaven.

193. While he was being worshipped by the groups of
immortals (gods), eulogised by great sages and sung about
by Gandharvas, he once again resumed the form of the divine
Dwarf (V^ana).

194. Witnessing this great deed, the sages, the expounders
of the Brahman^ smiled at one another and bowed to the Supreme
Person {Punifottama ).

195. Lord Visnu, the Soul abiding in all living beings,
who had assumed the state of a Dwarf (Vamana) fascinated the
entire world and repaired to forest for performing penance.

196. Of such sanctifying power is the goddess Gahga who
originated from Visnu’s feet. By merely remembering her, one
is liberated from all sins.

197. Whoever reads or listens to this narrative of the glory
of the Gahga, in a temple or on the banks of the river, shall
obtain the fruit of the performance of a horse-sacrifice
(Aivamedha).

CHAPTER ELEVEN

The Glory of the GaAgd : The Origin of the River

1. Bhakti or devotion is a favourite topic of PurSna-writers. In JVP.I.4.1-42,
1.15.39-40, BA.P.III. 29.1-45, XI.5.1-52, AP.II. 11.68-106 etc. we find BhakH
is highly extolled.

2. Although the NP. is regarded as a Vai^ttava Purana, we find that Siva
worship is also glorified and Siva and Vis^u are regarded as identical {vide
verses 30, 58 below). The same is found in the so-called Saivite Pura^as.
The authors of Purai^as emphasize that the Brahman is one, and Siva, Vi^^u
etc. are its designations or manifestation, and hence are equal or identical—
a continuation of the Vedic Thought— ekarh sad viprd bahudhd vadanti /.

PF.I,164. 46c. dP.IX.10.28c.

3. Ajamila, according to Bh.P. VI chs. 1-3, was an extremely sinful Brahmin
of Kanyakubja. At the time of his death, he uttered the name ‘Narayai^a*
with the intention of calling his son. But this utterance of the name of God
saved him and he attained to Vaiku^tha. The story of Ajamila is always
mentioned as an instance of the efficacy of God’s name.

4. A Puranic paraphrase of thp Purufa-sukta PF.X.90.12 & 13. The mantras
are repeated in .dKXIX.6.6-7 Vdj.Sam. 31.11-12. The Sikta has been para¬
phrased in other Purai^as also, vide Bh.P. II.ch.6.

5. The notes of the Indian musical scale or gamut are seven. They are
inumerated in the Amara Kola as follows :

nifddarfabha-gdndhdra-fa4ja~madhyama-dhaivatdl!t /
paflcamai cetyami sapta tantrikatfthotthitd(i svardf^ If
In common parlance they are stated as : sd, re, ga, ma, pa, dha, ni.

6. The six accessories (of the Vedas) are as follows : ^ikfd (phonetics),
Kalpa (rules of rituals), Vydkcvreofa (Grammar), nirukta (etymology), Chandas
(prosody), jyotifa (astronomy).

7. Aditi was Diti’s sister and both the sisters married to Kasyapa. Hence
Diti’s sons—Daityas—are Aditi’s sons (i.e. step-sons) as well.

8. The expression ofurratfiyan, etc. was very popular in upanifods and found in
Kafha 2.20, ^vet. 3.20, mahdndrdya^ 8.3, Kaivalya 20. The continuity of Vedic
Suktas, Upani^adic mantras in purdtias testify ^o the continuity of Vedic tradi¬
tion (thought, expression, passages, etc.) during the Purariic age.

9. Onginally yajfUt-vardha is an entirely Vedic concept having a profound
meaning with reference to Vedic cosmogony. The VaP. first adopted it from
Tait.Brdh. 1.2.13 (Sayana) and included it in the STffi-varpana. The Mt.P.
elaborated it at the fag end in ch. 238 where the correspondence between
the various elements of sacrifice or Tajha and the different limbs of the
body of Vardha as an animal, are mentioned.

lliere is a Yajfia-Vartha image of 10th cent. A.D. at Vih&ra (ancient
Var&hanagara) 8 miles from Vijapur in North Gujarat.

208

M&rada Purd,i}a

10. Here Kaiyapa bows to the previous incarnations of Vamana (Vifnu),
viz. the divine tortoise, the boar-incarnation who while uplifting the earth from
the bottom of the ocean, killed demon Hiraiiyaksa and the Man-Lion who
tore up Hirai^yakasipu with his claws. The MP. wrongly names Hira^yak^a
whom Varaha killed, but the adjective vidHrakSya implies the Man-Lion
incarnation, who killed Hiranyakasipu with his claws.

TajHa-var&ha :

11. The author of the NP. makes Kasyapa to pay obeisance to the future
incarnations of Vi?nu, viz. Parasurama, Rama and Krsna.

12. The gift of land has been highly praised as the most meritorious, from

ancient times. Apararka (pp.368-70) quotes many verses from the

Vipfudharmottara, the Aditya Purdxna and Matsya Purd^a, KP.II.26.15 and states
that there is no gift comparable to the gift of the land. Verses pertaining to
land-grant are common not only in Puranas or Smrti works but are recorded
on inscriptions and copper-plates of such grants all over India, (vide Kane-
Hist. Dhs. vol.II.ii., pp. 1271-77).

atiddna —

13. According to Vasisfha .ymr.29.19 gifts of cows, land and learning

{Sarasvati) are the supreme e/dBoi (atiddms). Mbh.Anu. 62.2 however, regards

gift of land as atiddna.

14. Cf. ati-ddndni sarvdj^i prihividdnam ucyate f

Albh.Anu. 62.2

15. Kausambi—Modern Kosam, a village on the left bank of the Jamuna
about 30 miles to the west of Allahabad. Formerly it was the capital of King
Udayana of Vatsadesa.

16. According to Apastamba Dharma S. 11.4.9.9-10 the donor has to pour
water on the hands of the donee—

sarvanyudaka-p urvdni ddnani /

17. According to the legend of Visvakarman Bhauvana narrated in the
Aitareya Br. 39.7, and Satapatha Br. XIII.7.1. 13-15, a king is not to gift land.
When Visvakarman was about to give away the earth to his sacrificial
priest Kasyapa, the earth manifested herself and strongly protested against it
saying no man should give away land and threatened him that she would
plunge herself in water and render his promise of gift fruitless :

na md martyah Kaicana datum, arhati /

Visvakarman Bhauvana md didasitha //
nimadksyi'ham salilasya madhye
moghas ta e$a kaSyapdya Sangarah //

This foresight and prudence in restrictions on landgrants were later not res¬
pected, and not only Pauranic Kings like Bali and Hariscandra, but historical
^ persons vied with each other in donating lands, villages, etc., as can be seen
from inscriptions, copper plates, sanads, etc.

18. This act of Bali is criticised even in subhdfitas warning against excesses of
good things :

tai-danad Balir baddhah...
ati sarvatra varjayet /

Smrtt texts have been very emphatic in prohibiting gifts causing detriment to
0e family. Thus Manu (XI.9) condemns charity causing misery to the
members of his family as false dharma.

Notes

2m

Saktahi para-jane diti soajane duffkhajlvini /
madhvdpito vifosvddafy sa dhamu^atirupakafi 11
Yajriavalkya 11.175 prescribes that no detriment to one’s family be caused by
one’s gifts.

It can be argued that grant of three paces of land to a dwarf {Vimana}
was ridiculously insignificant and Bali never anticipated that the boy will
be a cosmic person. But l&ukra gave him clear warning that Vi^nu was coming
as V&mana to deprive him of his kingdom. In the Bh.P.. VIIL20.15 Sukra
calls him an obstinate learned-fool who transgresses the order of his guru and
curses him—rather predicts his fall.

Maha-Vis^u might be physically a cosmic person pervading the heavens
in one step, but morally Bali is much taller than Vif^u.

19. The story of Bali is introduced to explain how the GaAgk flowed into the
universe, became pure by washing Vi^^u’s feet and descended on the mount
Meru. For the actual phenomenon even at present vide S.M. All’s account iu
Geography in the Parados, pp. 63-64.

CHAPTER TWELVE

A dialogue between god Dharma and King Bhagiratha
JVarada inquired :

1. The great glory of the Gahga has been heard. It is
desirable, as it destroys all sins. Now, dear brother, tell me the
characteristic of charitable gifts as well as of the persons deserv¬
ing the same.^

Sanaka replied :

2. A Brahmana is the greatest preceptor of all classes
in the society. Charitable gifts should be given to him by one
who is desirous of securing perpetuation of the fruit of his
charitable gifts.

3. Without any fear or reservation, a Brahmana should
accept charitable gifts from all, but neither a Ksatriya nor a
Vaisya should ever accept a charitable gift or a donation.

4. Whatever is given to one who is of a fiery temper or
is sonless or is addicted to hypocritical conduct of life and one
who avoids his righteous duties and acts prescribed for his caste
and state in life, becomes futile.^

5. Whatever is donated to a person indulging in adultery
with another man’s wife or to one who covets the wealth of
another person, or to one who is an astrologer in name only
(an imposter), is useless.

6. Whatever is given in charity to a man whose mind is
prejudiced with jealousy or to an ungrateful person, or to a
cheat or to a person who officiates as a priest at the sacrifice of
an unauthorized and ineligible person, is fruitless.

7. Whatever is given to one who is a perpetual beggar,
or to one who is violent and wicked or to a vendor of liquors,
is profitless.

8. Whatever is given to a person who sells the Vedas
(teaches after receiving fees for teaching) or one who sells the

(i.e. charges fees for giving the rulings from Smrtis) or to

1 . 12 . 9 - 17 .

211

one who makes money by performing holy rites, is valueless,
O Brahmaiui !

9. Whatever is donated as a charitable gift to a person
who makes a living by singing songs or one whose wife is an
unchaste slut or a person who harasses others, becomes useless.

10. Whatever is given to the following persons is unpro¬
ductive of merits : viz. one who makes a living by sword
(a person belonging to the military profession); one who earns
his livelihood by preparation of ink (or clerical profession)
an idol worshipper by profession,’ the village priest and a
washerman.

11. Whatever is given to one who works as a cook for
another, to a poet or to the remover of an ailment or to one who
eats prohibited food, is futile.

12. Whatever is given in charity to one who habitually
partakes of Sudra’s food or to one who cremates the corpses of
iSudras or to one who takes food prepared by an unchaste woman,
becomes futile.

13. Whatever is donated in charity to one who sells the
name of Vi?nu (i.e. accepts money for the japa, etc. of Visnu)
or to one who has given up the performance of Sandhyd prayers
and to one who is (as it were) burnt by acceptance of monetary
gifts from evil men, is unproductive.

14. Whatever is given to one who sleeps during the day or
to one who indulges in sexual intercourse during day time or
to one who takes food at the time of twilight (both the dawn
and the dusk) is ineffectual.

15. Whatever is donated in charity to a person vitiated

by great sins or by one who is excommunicated by his kinsmen
and relatives or to a person who is a (an adulterine son

of a woman by another person while her husband is alive) or by
a person who is a gold^ (the bastard son of a widow) is fruitless.

16. Whatever is given to a rogue or to a person who has
married before his elder brother’s marriage or one who has
taken his share of ancestral property before his elder brother
or an erring fellow or a henpecked husband or an extremely
wicked person, is unproductive of merit.

17. Whatever is given to one who partakes of meat and
wine or to a lecherous libardne, or by a greedy person or to a
thief or to a treacherous back-biter, is valueless*

212

Ndrada Puribfa

18. O excellent Brahma^, one should neither give any
gift nor accept any donation from those who are engaged in
sinftil activities or those who are always censured by good people.
O N&rada, a charitable gift must be given with special efforts
to one who is engaged in good and noble activities.

19. That ddna (charitable gift) is excellent which is offer¬
ed with faith, after dedication unto Vi$nu and requested for
by a deserving person.*

20. O Narada, the gift that is offered to a deserving
person with a desire to get its benefit either in this world
or in the next, is remembered (in Smrti works) to be
mediocre.

21. That ddna is considered to be the meanest—the dOna
or charitable gift that is offered with hypocrisy or for causing
injury to others or is given in violation of the scriptural injunc¬
tions in the matter or to an undeserving person, and by an
infuriated person or by a person lacking in faith.

22. The lowest type of charitable gift is only for the satis¬
faction of merely an act of giving (oblation?). The mediocre
ddna is for achieving selfish ends and the excellent type of ddna
is for the propitiation of Lord Hari—so say excellent experts in
the knowledge of Vedas.

23. Charitable gifts, enjoyment and destruction—these
are the three ways of going away or spending of wealth.

24. The riches belonging to a person who neither gifts it
away nor enjoys it himself, are the causes of his ruin. OBrah-
mana, wealth is that the fruit of which is Dharma and Dharma
is that which propitiates god Vi$nu.

25. Do not trees lead a life ? They live in this world for
the sake of others, for they oblige others by providing them with
their roots and fruits.

26-27. If men do not help others they are (no better than)
dead, O prominent Brsdunana. Those men who do not render
service to others physically, mentally, by word of mouth or
through money, should be considered as the most sinful persons.
O Narada, listen attentively to an ancient anecdote which 1
shall narrate to you in this connection.

28. In that story the characteristics of ddna (and other
righteous deeds) have been described along with the greatness
of the Ganga. which destroys all sins.

1.12.29-39.

213

29-30. It is in the form of adialc^e between king Bhagl-
ratha and god Dharmaraja, as it is conducive to merit.

Formerly, there was a king named Bhagiratha^ bom in
the lineage of Sagara. He mled over the entire world consisting
of seven continents, along with seven oceans. He was always
engaged in righteous acts. He was truthful and very brave.

31. He was good-looking like the god of Love. He cons¬
tantly performed sacrifices. In courage he was equal to the
Himalaya and in piety {Dharma) he was equal to god Dharma-
raja (god of Death). He was very intelligent.

32. He was richly endowed with all auspicious character¬
istics, O sage. He was an expert in all scriptural matters. He had
all riches and prosperity. He gave delight to every one.

33. He was specially solicitous in offering hospitality to
guests, and was engaged forever in the worship of Lord Vasu-
deva. He was very valorous and a receptacle of good quali¬
ties. He was friendly, merciful and intelligent.

34. Having come to know that Bhagiratha was a king of
this nature, god Dharmaraja became delighted. O excellent
Brahmana, on one occasion he came down to see him.

35. The king greeted and honoured god Dharmaraja
who had come to him, in accordance with the injunctions laid
down in the scriptures (for receiving a distinguished guest).
Dharmaraja who was pleased with him addressed him as
follows ;

God Dharmardja said :

36. O king, you are the most excellent among the knowers
of righteousness. You are famous in the three worlds. On
hearing about your fame, Dharmaraja himself has come to see
you personally.

37. Gods, fond of your excellent qualities, wish to see you,
a truthful monarch engaged in the path of good and the welfare
of all living beings.

38. O king, good qualities, saintly people and deities abide
there where fame, morality or righteousness and affluence reside.

39. O highly blessed king, your conduct of life is
splendid and exemplary. Your qualities such as striving for
the welfare of all living beings, etc. are difficult to be found even
in people like me’*.

214

J^&rada Purdnia

40. When god Dharmaraja said this, Bhag^ratha bowed
down to him. Delighted yet overcome with a sense of modesty,
he submitted to him in soft refined words.

Bhagiratha submitted :

41. “O Lord, the knower of all Dharmas (righteous
duties), you are an impartial witness to everything. Filled with
divine grace for me, be pleased to explain what I ask of you.

42. How many types of dharmas (sacred duties) are there ?
What regions are reserved for persons who are righteous habi¬
tually ? How many kinds of tortures are there and to whom are
they meted out ?

43. Who are the persons to be honoured by you and who
are to be chastised ? O highly blessed one, it behoves you to
mention all this in details.’*

Dharmaraja explained :

44. “Well done, O highly intelligent one, very well done.
Your intellect is unblemished and powerful. I shall explain to
you factually in detaUs what are the righteous acts and what
are the evil ones. Listen to it with faith and devotion.

45. Dharmas (righteous duties) have been proclaimed
as being of various kinds. They are the bestowers of meritorious
worlds. The tortures too are declared to be numerous and are
very terrible to be viewed.

46. It is not possible to describe in details the examples
of virtues and evils in hundreds and ten thousands of years.
Hence, 1 shall mention them succinctly.

47. The gift of the means of livelihood to Brahmanas
is glorified as highly meritorious. Similarly, what is given unto
a knower of spiritual lore is of ever-lasting benefit.

48. Listen to the meritorious benefits attained by one
who bestows means of livelihood upon a scholar of scriptural
texts who is burdened with a large family or upon a Vedic
scholar blessed with all good qualities and stabilises him.

49. The twice-bom donor accompanied by ten million
members of his family on his mother’s side and on his father’s
side, will enter Vi^nu’s abode and rejoice there for a period of
a Kalpa.

1.12.50-61.

215

50. Particles of dust on the earth can be counted. Drops
of rain can be enumerated. But the benefits of providing Brah-
manas with means of livelihood cannot be estimated even by the
Creator (god Brahma).

51. A Brahmana is glorified as the embodiment of all
deities. Who is comp>etent to recount the merits of a person who
provides him with the means of livelihood ?

52. He who is always a benefactor to Brahmainas, has
performed all sacrifices (i.e. he attains the same benefits as
one who performs all sacrifices). He gets the credit of perform¬
ing ablutions in all sacred waters and all types of penance have
been performed by him.

53. He too who induces another to provide Brahmanas
with means of livelihood saying ‘Give’, attains the same
merit as that of the donor. What need is there to expatiate
on it ?

54. If a person constructs a lake or causes it to be dug
through others, it is not possible to enumerate the merits of that
person even with a span of life extending to a period of hundred
years.

55. Even if a single wayfarer drinks the water of that
lake, there is no doubt that all the sins of tlie digger of that
lake are wiped out.

56. If a man is able to retain water on the surface of the
earth, even for a single day, he will be absolved of all sins and
shall reside in heaven, for a hundred years.

57. A person who associates himself with the work of
digging a lake, according to his capacity, attains the fruit
of the same (i.e. digging it himself), so also does the person who
is glad at it or who persuades persons to do it.

58. If a man throws out of the tank mud of the size of a
white mustard, he stays in the heaven for a hundred years,
liberated from millions of sins. .

59. O excellent king, the eternal l^ruti states that if the
deities or preceptors are pleased with any one, he shall derive
the merit of digging lakes.

60. In this connection, O excellent king, I shall narrate
to you a mythological anecdote on listening to which, one is
undoubtedly liberated from all sins.

61. In the Gaudn land, there was a very famous king

216 Ndfada PurSiia

named Virabhadraka. He was very valiant and learned. He
was ever worshipful to Brahma^as.

62. He was a follower of the code of conduct as prescribed
in the Vedas and Smrtis or scriptural texts and those handed
down by family traditions. He increased his circle of friends.
His queen named Campakamahjan was a highly fortunate lady.

63. The great ministers of that king thought and pondered
over what should be or should not be done. They always came
to a decision in matters of Dharmas through Dharmaidstras.

64. If a person, without consulting the ^dstric texts, gives
a decision in matters of expiation (of sins), medical diagnosis,
or astrological topics, he is called a Brahmana-slayer in Smrtis.

65. Coming to this conclusion in his mind, the king
always used to listen to the holy Dharmas as proclaimed by
Manu and other .S'mrh-writers, in accordance with injunctions.

66-67a. While the king was ruling that country according
to Dharma (l§astric rules of government), there was no person
prone to injustice or mean in his kingdom. That realm of the
king became equal to the celestial world, as it was being adminis¬
tered through Dharma. It was auspiciously blessed with good
king.

67b-69. One day, the king went into a great forest for
hunting. Surrounded by ministers and others he wandered
till midday. Due to ill-luck, he did not get any game. He
became tired. O king, surrounded by men, he chanced to see
a lake. On seeing that dried up lake he thought.

70. “By whom and wherefor has this lake been built
on an elevated piece of land ? How can there be water here
so that he, the king and his associates may survive ?”

71. O excellent king, then it occurred to him to dig it
further. By digging a pit to the depth of a cubit (about 18
inches), he found water.

72. By drinking that water the thirst of the king and
that of the minister Buddhisagara was quenched.

73-74. The minister Buddhisagara, an expert in matters
regarding Dharma^ submitted to the king : “O king, formerly
this lake had plenty of rain water. Today, I am inclined
to build a strong embankment round it. May it please your
majesty and grant me the permission for the same, O sinless
Lord.”

142.75-89.

217

75. On hearing these words of the minister, the excellent
king was highly delighted and the king himself undertook to
construct it.

76-77. He entrusted that very minister with the work of
that auspicious task. Then, at the behest of the king, the highly
meritorious and gifted Buddhisagara joyously attempted to
convert that lake into a sea (i.e. a big lake) extending it to
fifty Dhemus. (1 dhanu=‘A: hasias or about 6 feet) all round.

78. Having constructed the lake deep with water and with
a strong embankment of stones all round he reported the
matter to the king in details.

79. O king, thereafter, all the thirsty way-farers roaming
in forest (and beasts of the jungle as well) got splendid, translu¬
cent water for drinking from that lake.

80. One day, when his span of life in the world ended,
that minister Buddhisagara died. O lord, he came to my region,
since I am the ruler and chastiser of the worlds.

81. Citragupta, the accountant of the deeds committed
by men, was asked by me about him (the minister). He
reported to me everything that he did during his life time.

82. He himself was the advisor in meritorious activities to
the king. Hence, he deserved to ride in the Dharma —aerial chariot.

83. O king, when this was reported by Citragupta,
Buddhisagara was commanded by me to get into the aerial
car called Dharma.

84. Then, after some time, O king, the ruler Virabhadraka
died and came to my abode. With joy, he bowed to me.

85. O king, all the deeds done by him were completely
inquired of by me. The merit accruing from the construction
of the lake was reported by Citragupta.

86-87. Now please listen how the king was properly en¬
lightened by me : “O king, formerly on the ridge of the sand
dume, a quail had dug up with its beak and water to the depth
of two angulas (finger-breadths) had come up. Then after some
time, O excellent king, a boar dug it up with its snout to the
depth of a cubit (18 inches).

88-89. Then, on another occasion, it was made to extend
to two hastas by this Kali (a black heron.) O great king, in
that dug up lake, water remained for two months. It was drunk
by small wild animals which were afflicted with thirst.

218

jSfdrada PurSm

90-93. O king, observer of holy vows, thereafter, at the
end of three years, it was dug up to a depth of three hasta^
(cubits) by this elephant and more water sprang up. The
water that stood there for three months (was drunk up) by
the residents and animals roaming in the forest. Your honour
visited that spot after the water had been completely dried up.
O king, after digging to a depth of hasta^ water rose up and it
stood for a month. Then O king, on the advice of the minister
you caused it to be dug up to an extent of 50 dhanus (about 300
feet). It abounded in water. The great lake was made more
durable with bank built up of stones. Trees were planted all
round rendering great help to all people.

94. O lord of the Universe, these five have got into
the aerial car called Dharma, thanks to their respective merit.
You too, get into it.*’

95. O king, on hearing this statement of mine, that king
got into the aerial car as the sixth one, sharing equal amount of
merit with them.

96. Thus, everything connected with the meritorious
benefit accruing from constructing the lake has been narrated
to you. After this, one is liberated from sins committed from birth
till death.

97. The man who devoutly listens to and reads this
discourse, derives all the merit that is credited to one for
constructing a lake.

CHAP'TER TWELVE

A dialogue between god Dharma amd King Bhagiratha

1. Ddna or charitable gifts have been eulogized from Vedic times as can be
seen from a number of Ddna-Stutis in the Bg-veda (Vide RV. 1.125, V.61,
VII. 18.22-25 etc.). According to Manu 1.86 (and the same verse is found
in Paraiara 1.23, Mbh. l^dnti 232.28 & Fa.P.8.65-66) Ddna or gifts consti¬
tute the main special feature of religious life in the present. Kali yuga (ddnam
ekath Kalau yuge / ). A number of Pur&nas have discussed this topic of Ddna
e.g. ^.P.209-213, Bm.P. 81-91, 205-206.

The NP. discusses this topic in the present chapter and in infra chs 31
and Uttarardha Chs 41-42. Although a number of verses on this topic are
common in Puranas, Smrtis and the Mbh., a comparative table of these verses
is beyond the scope of a note. Only occasionally common verses are noted.

2. Gives a list of persons unfit to receive gifts. The list of these unworthy
persons includes characterless Br&hnumas, hypocrites, ignorant of Vedas,
Brahmanas who sell the Vedas or olBBciate at the sacrifices of ineligible persons
covetous, shirkers of Brahmanic vows, etc. We find these disqualifications are
repeated in Smftis e.g. Manu 4.193-200, Bfhad Tama 111.34-36 and Mbh.Vana
200.5-9.

Ddna given to these persons is futile. It is due to the influence of Pkts. that
we find that the gen. is used for dative ease in Purdpic Sk.

3. Devala, also Devaloka

A Brahmana who maintains himself by attending upon or worshipping
an image in a temple on a salary-basis or by appropriating what others offer
to the deity. Manu.III.152 says that such Brahmins should not be invited for
Srdddha. It may be noted that the qualifications (or disqualifications of a
Brahmana for invitation to ^rdddha or for donating gifls are practically
the same.

4-5. The meaning of Kup^a and Golaka given in the translation is based on
Manu 1II.174.

para-ddrefu jdyete dvau sutau Kundn-Golakau /
patyau juiati Kundo^ sy^n mjte bhartari Golakaft //

Yajnavalkya I. 222 and Manu III. 154 hold that this irregular progeny should
not be invited to Srdddha also. There is a similarity in the eligibility for
invitation for Srdddha and acceptance of ddna.

6. Cf. BG. 17.20-22.

180. The story of Virabhadraka which is probably a contribution of the NP.
to the legends glorifying ddna, is properly speaking the propagation of the
meritorious nature of Purta. Purta includes dedication of deep wells, oblong
large wells and tanks, temples, distribution of food and maintenance of public
gardens :

vdpi-kipa-taddgdni devatdyatandni ca
anna-praddnam dedmap pOrtam ityabhidhlyate 11

Mbh. quoted by Apararka, p. 290.

CHAPTER THIRTEEN

A Discourse on Dharma

Dharmar&ja said :

1. Listen to the meritorious benefit to a person who
himself builds or pursuades others to build a temple of either
Siva or Hari.^

2. There is no doubt that he (such a builder) will stay
in lord Vis^u*s region for three kalpas in the company of a hund¬
red thousand and ten million members of his family on his
mother’s side as well as on his father’s side.

3. Listen to the extent of merit, if a man builds the
shrine with mud and clay. I shall now recount it.

4. Taking up a brilliant divine body and travelling by
an excellent aerial car, he will stay in Visnu’s region for three
kalpas. Entertain no doubt about this.

5. Listen to me even as I recount, the extent of merit
if a person constructs the shrine (of Siva or Visnu) with earthen
materials.

6. He will assume a lustrous, divine body and ride in an
excellent heavenly car. After staying in Visnu’s region for three
Kalpas, he will then proceed to the capital of god Brahma.

7-8. After staying there for two kalpas, he will reside in
the celestial world for the period of one kalpa. He will afterwards
be bom in the family ofYogins and be merciful (to all). Adopt¬
ing the Yoga pertaining to Visnu, he will attain eternal
emancipation from sarhsSra. If a man builds the temple with
wood, meritorious benefit twice this, will accrue to him.

9. If he builds the temple in brick, the meritorious
benefit is three times that of building the temple with earthen
material. If it is built with stones, the benefit is four times and
if the shrine is constructed with crystal slabs, the benefit should
be known to be ten time.

10-13. If the temple is built of copper (sheets and ingots),
the meritorious benefit is hundred-fold and if it is built of gold,
the merit that accrues to him is ten million times (that of cons¬
tructing the shrine of clay).

I.13.10b-22.

221

(10b.) If a person looks after the temple, a lake or a village,
O king, his meritorious benefit is hundred times tibat of the
builder. If a person looks after the temple by scrubbing or
sweeping with a broom, smearing it and sprinkling water or
embellishing it with devotion, he derives infinite merit. Those
who perform meritorious deeds in return for salary or without
any remuneration go to Visnu’s eternal region perpetually. O
king, the merit in digging a small artificial lake is stated to be
half the merit of digging a big lake containing lotuses.*

14. The merit accruing from digging a well is one-fourth
and that of a tank should be known as equal to that of a lotus
pond. O king, the meritorious benefit in digging a canal is
said to be hundred times greater than that of constructing a
tank.

15. A rich person should build up a tank with stones
(stone embankment) and a poor man should build it with an
earthen bank. But the lotus-bom god Brahma says that the
merit derived by them both is equal.

16. People who know the Vedas say that if a prosperous,
affluent person gifts away a whole city and an indigent fellow
donates a plot of land extending to a hand (18 inches), both of
them have equal meritorious benefit.*

17. If a rich man constructs a big tank which may cause
much benefit and an impoverished person digs a well, the merit
in both the cases is declared to be equal.

18. A person causes a hermitage to be built —& hermitage
that is of great use to many creatures, he goes to god
Brahma’s world along with three generations of family.

19. O king, if a cow or a Brahmana or any one stands
in the shed even for half a moment, the builder thereof is taken
to heaven.

20. O king, those who lay out parks and gardens, those
who construct temples and those who dig lakes and build up
villages (human settlements) are worshipped along withHari.

21. Listen, O king, to the rewards of merit accruing to
those who lay out flower gardens for the benefit of all people or
for the worship of deities.*

22. With ten million members of his family, he stays in
the celestial region and enjoys himself as many years as there
are flowers and fruits there (in the flower garden).

222

Ndrada Purd^

23* Those who construct a compound-wall round them and
those who make thorny hedges around them, proceed to god
Brahma's abode and stay there for seventy one yugas or
one kalpa.

24. O Lord of men, listen to me as I relate to you the
blessings that await those who plant Tulasi^ (the basil plant),
O king.

25. O king, for a period of a hundred kalpas ‘and more,
he will stay at the feet i.e. in the region of Narayana, accom¬
panied by seventy million members of his family from his mother’s
side as well as from his father’s side.

26. Listen to the reward of merit got by one who wears
the Vrdhva-pw^ira ( a vertical mark on the forehead) with the
mud taken from the root from the TulasI plant or the paste
of Gopicandam (a species of white clay said to be brought from
Dvaraka and used by Visi^u’s worshippers for marking the
forehead), or the sandal-paste or mud taken from Citrakuta
or that from the bed of the Gahga.

27. Such a person rides in an excellent aerial car and goes
to Visnu’s abode. He enjoys himself there while his praise is
being sung about, by hosts of Gandharvas and Apsaras,

28. As many of the sins grevious like that of Brahma^a-
slaughter are dispelled , as the leaves that fall at the root of the
Tulas! plant.

29. A man who sprinkles at least a handful of water on
the Tulasi plant, shall stay along with god Vi$nu, the dweller
in the milky ocean, as long as the moon and the stars shine.

30. He who gives a tender leaf of the Tulasi plant to
Brahma^as, goes to god Brahma’s abode {Satyaloka) accom¬
panied by three generations of his family.

31. He who offers in worship the leaves of the Tulasi
plant on the Salagrarna® (stone) will stay in Visnu’s abode
{Vaikunfha)f till the time of the dissolution of all living beings.

32. He who makes a thorny hedge all around or builds
a wall encompassing (a garden of flowers), rejoices in Visnu’s
abode in the company of twentyone generations of his family
(usually ten predecessors plus himself plus ten successors).

33. O lord of men, he who worships the lotus feet of
lord Hari by means of the tender leaves of the Tulasi plant,
does not ever return from the region of Visnu.^

I.13.34-4».

223

34. He who perfonns the ablution of Hari with milk cm
the full moon day or on the Dv&daH (twelfth) day (both of the
dark and bright half of the month) enjoys himself in the region
of Vi?nu, accompanied by ten thousand members of his family.

35. He who bathes lord Ke^va (Visnu) with a prastha
measure of milk, lives in god Vi§^iu’s city (Vaikuntha), accom¬
panied by ten crores of the members of his family.

36. The man who bathes Visnu with a prastha of ghee on
the DvddaH (twelfth) day, O king, attains the typ>e of liberation
called SSyujyatd (identity with the deity) along with ten million
members of his family.

37. He who performs the ablution of Visnu on the EkSdaSi
(eleventh day in each half of the month) with Pafkdmrta (sweet
mixture of milk, sugar, curds, ghee and honey) attains Sdyu~
jyatd (identity) with Visnu, accompanied by millions of the
members of his family.

38. Listen to the fruit attained by the excellent person
which performs the ablution of god Visnu with the water taken
from the tender coconut fruit on the Ekadaii (eleventh), Dvddaii
(twelfth) day or the full moon day, O excellent king.

39. Such a person shall be liberated from the sins accumu¬
lated during the course of ten (previous) births. He rejoices
along with Visnu and two hundred members of his family, O
excellent king.

40. O king, he who bathes the lord of gods (i.e. Vispu)
with sugar-cane juice shall attain to Vaikuntha (Visnu’s region)
along with a hundred thousand ancestors.

41. By bathing lord Gbvinda with water mixed with
flowers as well as with scented water and worshipping lord
Hari with devotion, a person will attain the region of Vi?^iu.

42. He who bathes Madhava (the consort of LaksmI)
with water filtered and purifted with a piece of cloth, becomes
liberated from all sins and rejoices with Visnu.

43. He who bathes Hari with milk, etc., when the sun is
in transit (from one sign of zodiac to another), stays in Visnu*s
region along with twenty one generations.

44-49. Listen to the reward for the merit accruing from
bathing lord Vi^nu with milk, ghee, curd, or honey on the
ol lowing occasions :

On the Affami (eighth day) or the fourteenth day in the

224

Ndfoda. Purd^a

bright half of a month, on the full moon day, on the Ekddaii
day, on a Sunday, on the Dvddaii (twelfth) day, and on the
PaHcami (fifth day of the two halves of the month), during the
period of the lunar or the solar eclipse, on the anniversary of
Manvantaras and the beginnings of Tugas, etc., when the Moon
has partially risen (Ardhodaya)^ when the Sun accompanies the
constellation Pu^a^ when the planet Budha (Mercury) is with
the constellation Rohinl, when the planet Saturn is in the cons¬
tellation RohinI, when the planet Mars is in the company of the
constellation Alvini, on Saturdays, when the planet Venus is
in conjunction with Mrgasiras (the Orion) or the Revati
constellation, when the planet Mercury is with Anuradha,
when the Sun accompanies Sravana, when the Moon is in
Sravana, when Brhaspati (the planet Jupiter) is in conjunction
with constellation Hasta, when there is Budhastami day or the
Mercury is in conjunction with the constellation Asadha or on
other auspicious days. Such a person must be quiescent, pure
and restrained in speech.

50. He accomplishes the merit of performing all sacrifices
O King. Being absolved of all sins, he will stay in Lord
Visnu’s city (Vaikuntha) with twenty-one generations of his
family.

51. While staying there, he attains perfect spiritual wis¬
dom which is rarely accessible even to Togins. O king, he
attains liberation from Sathsdra from which it is difficult to return
(to the cycle of births and deaths).

52. By bathing god Siva with milk on the fourteenth day
of the dark half of the month or on a Monday, a person shall
attain liberation called Sdyujyata (identification) with Siva,
O King.

53. By bathing Siva devotedly with the juice of a tender
coconut fruit on the Astami (eighth day) of the half of the month
or on a Monday, one attains absorption in Lord Siva.

54. By bathing god Siva with ghee or honey on the eighth
or the fourteenth day in the bright half of the month a person
attains equality with him, O Lord of the Earth.

55. By bathing god Visnu or god Siva with Sesamum oil
one attains the SdrUpya (similarity of form) with the respective
deity, along with seven of his ancestors.

56. He who bathes Siva devotedly with sugarcane juice

1.13.57-67.

225

will stay in the region of god Siva for the period of a Kalpa^
along with seven generations.

57. O blessed one, listen lo the meritorious benefit
attained by one who bathes the Linga idol of god Siva with ghee
on the DvddaSi day in the bright half of month of Karttika when
god Visnu arises from his slumber of four months, as I describe
it to you.

58. He will be liberated, O king, from the sins committ¬
ed in ten thousand previous births. The man shall uplift the
members of his family numbering to ten million and he will
attain Sivahood.

59. O king, after worshipping Visnu with fragrant flowers
on the day sacred to Visnu (i.e. eleventh or the twelfth day in
the dark and bright half of the month), he will be liberated
from the sins accumulated in the course of ten thousand births
and proceed to his region {Vaikunfha).

60. The person who worships god Visnu or god Siva with
lotus flowers, goes to Visnu’s abode accompanied by ten million
members of his family.

61. By worshipping god Hari with the Ketakl flowers and
god Siva with the Dhattura flowers at night, one will be absolved
from sins and will abide in god Visnu’s city (Vaikuntha) for
a Tuga.

62. O great king, by offering Campaka flowers to lord
Hari in worship and Arka (the Sun-plant) flowers to god
Sankara, one will attain the Salokatd type of mukti^ i.e. residence
with the respective deity.

63. By offering Guggula (a fragrant gum resin) along with
ghee to god Sankara or Visnu, with great devotion, the man
is liberated from all sins.

64. By offering a lamp filled with sesamum to god Visnu

or Sankara, a man attains all cherished desires, O best of
kings. *

65. He who offers a lamp filled with ghee to god Sankara
or Visnu will be liberated from all sins. He will attain the
merit of performing ablution in the Gahga.

66. O king, listen to the benefit of offering a lamp with
oil crushed from the oil seeds at the village or elsewhere to
Lord Maha-Visnu or Siva.

67. He becomes free from all sins. He is blessed with all

226

M&rada Pvir&^a

prosperity and glory. He attains residence in the region with
the respective deity, along with tweatyone generations of his
family.

68. By offering edible and sweet dishes liked most by
one, to god Siva or to Visnu, one attains to tlie respective region
of the deity (propitiated with food), along with forty members
of his family.

69. A person who offers things that he likes most, to a
Brahmana, goes to Vaikuntha (god Visnu’s abode) from which
it is impossible to return to the world of mortals.

70. O king, a person who kills a child in the embryo
becomes pure through a charitable gift of gold. But there has
never been a charitable gift like that of cooked food nor will
it ever be like it.

71. A person who bestows (as a charitable gift) cooked
food is said to be a bestower of life; a bestower of life is the
bestower of everything. Therefore, O excellent king, a be¬
stower of cooked food attains the merit of charitable gift of
everything.®

72. It has been decisively stated in the scriptures that a
bestower of cooked food goes to the abode of god Brahma along
with ten thousand members of his family, and that he never
returns therefrom to this world.

73. It has been declared by expounders of the Vedas that
as the gift of water gives immediate satisfaction, it should be
regarded as superior to the gift of cooked food, O best of
kings.

74. The lotus-bom deity (Brahma) states that whether a
person is defiled by great sins or by subsidiary ones, a bestower
of water is absolved from them all.

75. They say tliat the physical body is born of food. The
wise people know that the vital breath is also created from
food. Hence, O lord of the earth, the bestower of food should
be known as the bestower of vital breath.

76. Whatever charitable gift produces satisfaction, yields
the benefit of accomplishing all cherished desires. Hence,
O king, there is no other gift in the world equal to that of the
cooked food.

77. O jewel among kings, all the persons bom in the
iamily of a bestower of food, up to the thousandth scion or

I.r3.78-90a.

227

descendant do not see the hell. Hence, a bestower of food is the
most excellent one.

78. The man who devotedly massages the feet of an un¬
invited and unexpected guest is one who takes hath in all
sacred rivers with the ablution in the Gahga at the outset
(which is the best of them).

79. O great king, he who offers to Brihmanas oil for
oil bath, has to his credit the merit of taking holy ablutions in
the Gahga for one hundred and eighth times and more.

80. A person who lovingly protects ailing Brahmanas,
shall stay in the city of god Brahma for one Yuga^ accompanied
by ten million members of his family.

81. O protector of the earth, if any one protects an
indigent fellow or an ailing person, lord Vi?nu becomes pleased
with him and grants him his cherished desires.

82. He who looks after and saves an ailing person either
by thought, word or deed, attains to all desires aspired after by
him and he becomes devoid of all sins.

83. O protector of the earth, he who gives residential
accommodation to a Brahmana, is blessed by the Lord of gods
who becomes pleased with him and grants him heavenly world.

84. He who gives a milch cow to a Brahmana who knows
(the Vedas goes to the abode of Brakmd which is extrcmel>
difficult for others to attain.®

85. O scholar, I am not competent to describe
adequately the meritorious benefit derived by a person who
gifts away a milch cow even after accepting it as a charitable
gift from others

86. He who gives as a charitable gift, a tawny-coloured
milch cow to a Vedic scholar is Rudra himself. He is devoid
of all sins, O king.

87. It is impossible to enumerate, even in hundreds of
years, the merit of a person who gives *an Ubhqyaio»mukhi cow
(i.e. when she is on the point of giving birth to a calf and thus
has two mouths—hers in front and that of the calf which is
being bom) to a Brahmana who is a Vedic scholar.

88-90a. O king, listen to the meritorious benefit (of
offering pirotection), I shall teil you factually. On one side of
the balance are all the sacrifices with sumptuous fees and on the
other side is the act of protecting a living being who is frightened.

228

N&rada Purd.ttO'

O protector of the earth, he who protects a terrified Brah-
mana is like one who has taken bath in all sacred rivers and
has initiated himself in ail sacrifices.

90b-93a. A person who gives clothes goes to Rudra’s abode.
A person who gives a virgin girl in marriage^® attains to the
region of Brahma\ the person who gifts gold goes to Visnu’s
heaven {Vaikmfha) accompanied by all the members of his
family. He who bedecks a virgin girl in rich ornaments and
gives her in marriage to a knower of spiritual lore, goes to the
region of god Brahma, accompanied by a hundred members
of his family.

93b-94a. Listen to the merit achieved by a person who
lets loose a bull for the propitiation of Siva on the full moon
day either in the month of Kartdka or Asadha O king. He
becomes absolved of sins accumulated in the course of seven
births and assumes the form of Rudra. With seventy generations
of his family, he rejoices along with Rudra.

94b-96a. He who lets loose a buffalo after marking it
with the LiAga of Siva, never happens to go to the world of
tortures (the hell), O best of kings. He who makes the gift of
a TambUla (the leaf of piper-betel together with powder of
areca nut, catechu, etc. for chewing) according to his ability
gets longevity, fame and prosperity from Visnu who becomes
pleased with him.

96b-98. The bestower (as charitable gift) of milk, ghee,
honey or curds is honoured in the heavenly world for ten thou¬
sand divine years, O excellent king. The giver of sugar-cane
goes to the abode of Brahma. The bestower of fragrant scent
yields meritorious benefit as the bestower goes to Brahma’s
region. One who gives jaggery and sugar-cane juice (as charit¬
able gift) goes to the milky ocean.

99. He who gives water to soldiers, goes to the excellent

world of Sun god. By giving away instructions in learning

(free of any fees in return), a man attains to the iSdyujya type of

liberation with Lord Visnu.

• •

100. The gift of learning,'^ the gift of a plot of a land and
the gift of a cow are the most excellent of charitable gifts.
They lift the donor from the hell through Japa (repeating the
name of God), vehicles and milk.

101. Among all gifts the gift of Vidyd (lore) is of specially

ia3.102-n4a.

229

distinct merit. By the gift of VidyS one attains identity with
Visnu, O excellent king.

102. A person giving the charitable gift of fuel is liberated
from the subsidiary type of sins. The gift of Sslagrdma stone is
glorified as a great gift.

103-104. By giving it (^Magrama), one attains salvation.
The gift of Z,tn|raisalso such as by giving which one attains that
meritorious benefit which a man obtains by gifting away ten
million cosmic eggs. By the gift of Salagrdma stone, the meri¬
torious benefit is twice this.

105a. It is wellknown that god Visnu assumes the form of
^dlagrdma stone.

105b-106a. O Lord of men, the man who makes charit¬
able gifts of mansions, certainly attains the benefit of taking bath
in the Ganga.

106b-107. O excellent king, by the gift of gold to the
accompaniment of precious stones and jewels one attains worldly
pleasures and salvation, since it is mentioned as a Mahdddna.
By the gift of rubies a man attains the highest Mokfa.^^

108. A person attains to the Dhruva loka (the region of the
Pole star) by the gift of diamonds; one goes to a celestial world
and Rudra’s region by the gift of coral {Vidruma).

109. One goes to the region of the Moon god by the gift
of a vehicle or through the gift of pearls. A giver of VaidUrya
(Lapis lazuli) or Pufpa-rdga (Topaz) goes to the region of Rudra.

110. By gifting away topaz, one enjoys happiness every¬
where. O ruler of the earth, a person who bestows horses
attains nearness to horses (?) for a long time.

111. By means of the great gift of an elephant, one will
obtain his cherished desires. Through the gift of a vehicle, one
attains heaven seated in a heavenly aerial car.

112. A person who gifts a she-buffalo undoubtedly over¬
comes pre-mature death. By giving grass and fodder freely
to cows, one attains to the region of Rudra.

113-114a. O lord of the earth, one who gives salt as
charitable gift, attains to the region of god Varuna. Persons who
are engaged in the conduct of life according to the rules of dis¬
cipline of their own stage of life, those interested in the welfare
of all living beings, those who are devoid of hypocrisy, and
free from jealousy, go to the region of Brahma.

230

Nhxtda PutStfa

U4b-115a. Peesons wbo are interested in rnipaarting
instructions to others, are devoid of passionate attachment, free
from the sense of rivalry and those who aare engaged in the
worship of Hari's feet, go to the abode of Lord Hari.

115b-116a. Those who are engaged and take delight in
associating themselves with saintly people, who always perform
good and holy acts, are averse to slandering others, go to the
region of Hari (Fosfcuajtfci).

116b-117a. Those who are always benevolent to Brah-
manas and cows, those who desist from physical contact with
other men’s wives, do not go to the abode of Yama.

117b-118a. Those who have conquered their sense-organs,
have perfectly controlled their diet, have forbearance towards
cows and those whose character is good and bear patience
towards Brahmanas, go to the region of Hari.

118b-119a. Those who maintain sacrificial fires, render
services to their preceptors and those women who are interested
in serving their husbands, do not undergo worldly suflTerings.

119b-120a. Those who are always engaged in worship¬
ping the deities, who are ever engrossed in repeating the names
of Hari, and those who refrain from accepting charitable gifts,
attain the highest region.

120b-121a. O best of kings, those who cremate dead
bodies of Brahmanas who have no claimants or heirs, always obtain
the meritorious benefit of jxjrforming thousands of horse sacrifices.

121b-123a O lord of men, listen to the benefit of worship¬
ping a neglected Linga which lies unworshipped, with Bilva
leaves, flowers, fruits or water without elaborate adoration.
Such a worshipper, seated in an aerial car and eulogised by
bevies of heavenly damsels and groups of celestial singers, goes
to the presence of Siva.

123b-124a. By bathing the LiAga with only a handful of
water, O lord of earth, one undoubtedly attains to the merit
of a hundred thousand horse sacrifices.

124b-125a. O lord of the people, the intelligent and
learned person who worships the LiAga of Siva devoid of
adoratitm for a long time, by means of flowers, will attain, the
benefit of ten thousand horse-sacrifices.

125b-126a. By worshipping a deserted unworshipped LiAga^
by offering foodstuffs, edibles, and fruits, one attains the S&yujya

t.l3.126b^l36a.

231

type of liberation (identity with: god l§iva) from which there is
no return to this world.

126b-127a. O jewel among men, a scion of the Solar race,
a person who worships the idol of Vis^ which lies unadored
for a long time, even with water, attains residence in the region
of Visnu.

12 7b-128a. The intelligent person who sweeps a temple
clean attains residence in Visnu’s mansion for as many yugas
as the particles of dust he has swept.

128b-129a. The man who joins together a shattered crys¬
tal Linga^^ is freed from sins accumulated in the course of a
hundred births, O jewel among the kings.

129b-130a. O king, the person who sprinkles with water,
a plot of land in the temple extending at least Go-carma*^^
one hundred and fifty hastas in length and breadth attains
heaven.

130b-131a. He who sprinkles the ground in the temple with
scented water, stays in the vicinity of the lord for as many
kalpas as there are drops of water in sprinkling.

131b-132a. He who besmears the abode of the deity (the
sanctum sanctorum) with mud or red chalk (metallic substances),
uplifts ten million members of his family and attains equality
with Lord Visnu, the slayer of demon Madhu.

132b-133a. A man who over-spreads the abode of the Lord
with powdered rock or draws the symbols of Svastika^ etc. with
coloured powder gains merit which is infinite.

133b-134a. O king, I am not enthusiastic in .enumerating,
even in the course of hundreds of years, the merit of a person
who makes arrangement for lighting in the temple.

134b-135a. For a person who makes lighting arrangement
(in the sanctum sanctorum) of god Visnu or Sankara, the merit
of the f>erformance of horse-sacrifices per every movement is
not difficult to get.

135b-136a. He who bows down on seeing Sankara or
Visnu worshipped, attains the abode of Visnu {Vaikun^ha) and
enjoys himseif for ten thousand yugas.

* One of the definitions of Go-carman :
daSa-hasfena vamsena, daia-vamsdn samantatah /
pafica c&bhyadhikdn dadyad etad go-carma ucyate //

—Vttsiftha SamhitS.

232

N&rada Pur&t^a

136b-137. O king^ after making one circumambulation
of the goddess, seven circumambulations to the Sun-god, with
three of god Vinayaka and four round the temple of Visnu,
one attains the region of the respective deity and rejoices there
for one hundred thousand yugas.

138. He who, with feelings of devotion, circumambulates
god Visnu, a cow, a Brahmana, reaps the benefit of a horse-
sacrifice at each step.

139. He who worships and bows down to the Linga of god
Mahesvara at Kasi,*® has no further duty (left for performance)
and he has no further existence in this world.

140. By circumambulating god Siva in the reverse order,
in accordance with injunction, a man does not fall ofi* from
heaven, thanks to the Grace of l^aiikara.

141. By eulogising the lord of the Universe, Narayana
who is free from all ailments, one obtains the cherished desires
even whatever he wishes to mentally.

142. O lord of the earth, he who dances or sings in the
temple with great devotion, attains to liberation and stays in
the region of Rudra.

143. Persons who play on musical instruments in the
precincts of the temple, go to god Brahma’s region seated in
the swan-shaped aerial car.

144. Those who clap their hands or beat the cymbals in
the shrine of gods, become absolved of all sins, and for a
period of ten thousand yugas^ occupy a heavenly car (and move
in the skies).

145. Even god Siva himself is incompetent to describe
adequately the merits of those who sound bells in the temple.

146. Listen to the meritorious benefit accrued to those
who propitiate the Lord of gods by beating and playing upon
different kinds of drums like A/i^m(kettle-drums), MrdaiigaSy
(tabors). Patakas (war drums), Murajas (a kind of tabor) and
piri^imas (small drums).

147. In association with the bevies of celestial damsels, they
are honoured with the fulfilment of all their cherished desires;
having attained the heavenly world, they rejoice there for five
Kalpas.

148. The man who blows a conch in the temple of a deity
becomes purged of all sins and rejoices with Visnu, O king.

1.13.149-153.

233

149. A man beating the cymbals to time or sounding the
bcll-metal-gong in Visnu’s temple is given absolution from all
sins and will attain the region of Vi?9u.

150. God Visnu who is the Lord, witness to all, is the
embodiment of knowledge and is absolutely pure, when delighted,
confers fully the entire benefit of all religious rites.

151. O lord of the earth, all the righteous duties and
holy rites do become fruitful merely by remembering the
discus-bearing Lord of Devos (i.e. Visnu).

152. He is the Supreme Soul, Lord of the Universe, the
bestower of the fruits of all holy actions. He is remembered
always by the performers of holy rites. He is the destroyer of
all distress and gloom. Whatever is done with him in view,
is capable of being infinitely multiplied in its efficacy,

153. All righteous acts are Visnu; all fruits thereof
are Visnu; all holy rites are Visnu ; Lord Visnu alone is the
enjoyer of fruits and rites; that which is to be done is Visnu;
the instruments of doing such acts are Visnu. There is nothing
different and separate from him.^*

CHAPTER THIRTEEN

A Discourse on Dharma

1. divSyatanam yas tu, etc.

After discussing the purta-dharma regarding the construction of a water-
tank, god Dharma-raja takes up in between the topic of foundation of temples
{devdyatana) in verses 1-13a. According to Atri-smrti even a §udra is entitled
to pQrta-dharma

adhik&rf bhaoee chudrah purte dharme na vaidike

—Airi Smr. 46

The same right has been claimed for women to claim property (or cash) to
spend on purta acts, by Vijnanesvara :

Yajfia-iahdasya dharmopalakfat^a-paratve strtridm api purta-dharmddhikardd dhana-
grahatnarh yuktam'

—Mitdksard on Tdjilavalkya Smr. II. 114.
The topic on ddna has been again discussed in NP. »«/ra-I.31 and 11.41-42,
In the NP. the discussion on building and conservation of temples is very
brief. For details vide .4P.38-106.

2. Though tanks and water-reservoirs are known since the Rgvcdic times,
the merits of dedicating such tanks is given in Dharma Sutras (vide Vi^u Dhs.
91.1-2). The procedure of dedicating water-reservoirs to the public has been
variously described in Aivaldyana Grhya pariSisfa IV.9, MP.ch.58 and AP.
ch.64. These purta dharmas came to be looked upon as efficacious to confer
worldly pleasures and emancipation from samsdra, while sacrifices bestowed
only worldly pleasures.

bhukli-mukti‘pradam purtam, iffam bho^artha-sddhanam f

—Kdlikd purdna (quoted in-Krtyaratndkara)
NP. mentions here different types of reservoirs : taddga, kdsdra, kupa, vdpi.
The relative dimensions of these reservoirs may be presumed from the amount
of merit accruing from them, though NP. (in verse 17 here) proclaims equa¬
lity in merit for digging a taddga by a rich person and a Kiipa bv an indigent
person. A Kupa is a well 5 to 50 cubits in length or diameter. MP. 153.512
gives the following relative dimensions of other reservoirs as under :

A Vdpi=slO Kupas

a hrada (a deep lake or reservoir) = 10 Vdpis {daia-kupa-samd vdpi,
daia^vdpi-samo hradah)

'According to Vasiffka Sarfihitd, a Ptiskarim is upto 400 cubits in length and 5
Puskarinis=\ Taddga (quoted in Raghunandana’s Ddna-Kriyd-Kaumudl).

There being no corresponding terms in English, Sk. terms (with
explanations) are retained in the translation.

Kulyd—A canal.

3. Although NP. limits itself to the capacity of the donor in these verses, as a
matter of fact, it is the fundamental principle of ddna-vada that merit accruing
from ddnas depends upon die mental attitude, the capacity of the donor and

Notes

235

morality observed in aequiring the thing donated. Apar&cka quotes Devala :
*£i|ten if the whole earth acquiiied by diehonest means be gifted without proper
laith or to an uoMwrthy person, one does not secure that much merit as is
secured by gifting a handful of vegetables to a worthy person with devout faith*
anydjfddAigaUan dated sakaldm pfthaim /

^taddhd-stujam apdtrdya na katfuid bhutim dpmydt //

Pradiya Sdka-muffirii vd tmddhi^i>kakH‘aamtufyatdm j
mahate pitm-bkiUdya sarvdbbyudayam dpnuy&t //

4. cf. Hemadri4>dna<Khanda (pp. 1029-55).

On planting trees, dedication of gardens, also vide AP. 70, MP. 59 foe the
procedure of dedicating trees and gardens.

5. Tulasi or the basil plant has special sacrosanctity in Vi?nu worship. In
the Tulasi Mdhdtmya, we are told that planting, maintaining, seeing or touching
this plant absolves one of all skis :

ropa(fam pdlanam sevdm dartamm sparSanadt tu yah /

Kurydt ta^a prauaffath sydt sarva-pdpam dvijottama

—Pd.P. IV.22.4.

The same Purdtta (VI. uttara-khap^a chapters 3-16), gives the story of
demon Jalandhara whose queen Vfnda became the Tulasi plant. Devi bhdga-
IX Skandha chs 15-24 gives a similar story but there Tulasi is the consort of
Sahkhacuda (Krsija’s friend Sudaman cursed by Radha) and Mahavi^nu
violated her chastity which led to Sankhacuda’s death. Tulasi gave up her
body which became the river Garidak and her hair the Tulasi plant. (Jbid
IX.24.30-31).

It may be noted that these are later legends. Since Vedic times we have
been regarding varieties of Indian fig trees like Nyagrodha (Banyan- Ficus
Indica a K^iravrkfa), Udumbara (the Indian fig tree, Ficus Glomerata), Aivattha
(the Pippal tree) and Plakfa {Ficus In/ectoria) as sacred trees, vide {Tait.
•S'am.III.4.84). Early Puranas also are silent about the glory of Tulasi. NP.
directs here that after taking one’s bath, one should make a verticle mark of
a line or lines on the forehead with the earth at the root of the Tulasi plant.
The materials for marking Pu(idra on the forehead as given in verse 25 here
arc repeated in Br.P. as quoted in Smrti Candrikd I.p.115.

Gopikd Candana or Gopi-candana in v.26 is the soft white earth from Dvaraka.
It is specially recommended at the time of performing Sraddha :

Dvdrdvatyudbhavam gopi-candanath Venkatodbhavam /
sdntardlam prakurvlta pu^tdrarh Haripaddkftim //

Sraddha-kdle viSefe^a kartd bhoktd ca dhdrayet

—Vrddha-Hdrita VIII.67.8.

6. Sdlagrdma —

This black piece of stone containing fossil ammonite is found in the Gandak
near ^out its source. It is that portion of the Gandak within half a mUe of
Mukti Madia which abounds in such stones (De, p. 174 and Muktindtha, p. 133).
Vrddha-Hdfita Sntf. 8.183-189 states the importance of tliis worship which, due
to its reference in the $drira bhifva 1.2.7, IJ2,14, must be pretty old. The varie¬
ties of SdiasTdmas arc given in AP. Ch. 46 and its procedure of worship in the
next (dP.ch.47) dhapter.

236

Mrada PurSi^a

7. Thde verses describe the procedure of worshipping gods Vi?9u and Siva.
VifiMeOiannasiitra ch. 65 shows the earliest method of Vi^iiu-worship. But
image-worship (both at home and in public temples) became very popular
in the mediaeval times. There is a vast literature on this topic. The major
sixteen upacaras outlined in these verses are elaborately dealt with (and with
variations depending on the deity worshipped), in that literature. The main
stages are dvdhana (invoking the deity), dsana (offering a seat to the deity),
padya, arghya (offering water to wash feet and hands), dcamaniya (water for
sipping), sndna (bath), vastra (offering garments and) yajfiopavita (the sacred
thread), gandha (besmearing with fragrant sandalpaste, etc.), pufpa (offering
of flowers—especially those specially liked by the deity as mentioned in the
verses of JVP.), dhupa (incense-burning), dtpa (waving lights in front of the
deity), naivedya (offering of edibles, food, sweet dishes, fruits, etc.), namaskdra

(laying one’s self prostrate before the deity), Pradakfipd (circumambulating
the deity with one’s right side towards the deity) and visarjana (taking leave
of the deity). Works like the Pujdprakaia (pp.97 ff) give many details and
varieties in these, vide Bh.P. XI.27 for the procedure of worship called
Kriydyoga.

8. The dharma^idstra is liberal about the free gift of food, clothes and other
bare necessities of life. They waived the rules of eligibility or gift-worthiness
of the donee in these cases :

anndcchadana-ddmfu pdtrarh naiva viedrayet /

—Viftfudharmottara quoted in Ddnamayukhaf p. 5,

The merit accruing from the gift of food, water, care of ailing persons and such
other humanitarian acts is extolled in most of the purdpas, Smrtis and the
Makdbhdrata.

9. Gifts of cows have been mentioned (and eulogised) since the days of the
ptgveda e.g. RV.1.126.3 (Kaksivat receiving 60,000 cows), RV.VIII.5.37
(Kas'u Caidyas gift of 10,000 cows). Smrtis regard cows as one of the best
gijls {uttama ddna) —Devala quoted by Apararka, pp. 289-90, Vasistha (29.19)
calls it an atiddna —a gift superior to the gifts of all other things. Pmdxfos
wax eloquent (as in the case of NP. here) and consequently a number of
verses are found common in many Purdnas, on go-ddna.

10. Giving of girls in marriage to Brahmanas as a gift, was in vogue since
Vedic times: vide RV. I.I26.3, VIT. 18.22, VIII.G8.17, etc. This custom was
current in the Smrti and Purana periods.

11. The gift of education or learning has been regarded as the gift par excellence
in the Smytis. Cf.

trlnydhur ati-ddndni gdvah prthvi Sarasvatl /
ati-ddnadt hi ddndndm vidyddanam tato'dhikam 11

—Vasiffha XIX. 19.

12. The lists of free gifts is very extensive in other Purdpas also. Thus Mt.P.
ch. 83 and 92 speaks of 10 kinds of *Meru-gifts’ i.e. of heaps of com, salt,
jaggery, gold, sesame, cotton, ghee, precious stones, etc. Smrtis and purdpas
also spteak of gifts of animals such as buffaloes, horses, elephants, useful articles
like umbrellas, $ho«, etc.—many times the same verses occur in different works.

13. Re-establishnuait of broken liAgas and the procedure for the same, is des¬
cribed in the AP chs 67 and 103 and it has been elaborated later in the Dharma

Notes

237

Sindhu III PSnSrdha. The Kir&(^u Inscription (Epi.Ind.XX App.56 No.
381} mentions the re>instalment of an image (broken by Turu$kas), in Samvat
1235 by the wife of Tejap^, an officer of the Ghahamanas, feudatories to king
Bhimadeva of Anahillapafaka. Reconsecration of images and reconstruction
of temples (damaged or polluted) has iastric sanction and historical
precedents. The reconsecration of Lord SomanStha temple after Indian
Independence, needs emulation in the cases of other ancient shrines.

14. Go-carma-m&traka :

Land measuring go-carma. Go-carma is variously defined, (1) According to
Brhaspati, it is equal to 10 nivartanas and one vartana or nivartana is 30 (square)
rods (a rod=10 cubits),

daia-hastena da(i^ena trimSad dajf^au ni-vartanam /
daSa tdnyeva vist&ro go-carmaitan mahdphtUam //

— Br.Smr.B also Sdtatapa 1.15,

The only v.l. in ^atatapa is svarga-loke mahtyaU instead of go-carmaitan
mahaphdam in Bjhaspati Smrti.

(2) In the next verse, it is defined as a piece of land in which a thousand cows
with their calves and bulls will comfortably accommodate themselves.
savrfam -go-sahasram ca yatra tifthatyatandrilam /
bdla-vatsa-prasutdndm tad go-carma iti smrtam //

—Ibid 9.

For other definitions of go-carmavidc—Hemddri Vratakhantda caturvarga cmldman^i
I.pp.52-53.

15. It is noteworthy though the NP. belongs tothe Vaisnava group, the author
pays equal regard to Siva. In fact, all the Purdtias irrespective of their supposed
groups, regard Brahma, Visnu, Siva or Sakti as the designation of Brahman.

16. This is the highest stage in Bhakti and Vedanta. This is the realization of
the Upani?adic truth (everything is Brahman) expressed in sarvaih khaloidam
Brahma.

CHAPTER FOURUBI^

Directions Regarding Dharma and Propitiatory rites'
Dharmaraja said :

1. I am now expounding the holy dharma proclaimed in
the Vedas and the iSwr/Z-texts with reference to the different
castes in a serial order, O best of kings. Please listen to it with
great attention,

2. I shall mention the atonement to the person wlio,
while taking food, touches an impure or a fallen person or a
Canddla, either out of anger or due to ignorance.^

3. Such a person shall perform bath three times a day
(trifavana sndna) either for three days or for six days. A Brah-
mana becomes pure by sipping pahea-gavya (the five products
of the cow taking collectively, viz, milk, curds, clarified butter,
urine and cowdung).

4. Some times fecal matter may trickle down through
the anus of a Brahmana as he takes food. 1 shall tell you the
means of purification in that case. I shall also mention the means
of purification when he is defiled by eating the remnants of
food {ucchispa) or through some other cause.

5. The Brahmana shall at the outset perform the sauca
(cleansing his hind part). Afterwards he shall perform the
dcamana rite (sipping of water with names of Visnu at each sip).
He shall then observe a fast for a day and night. He then
becomes pure after taking in the paheagavya.

6. If a person passes urine while swallowing food or if
one passes urine (immediately) after taking food, he shall observe
fast for a day and night. He shall then perform the Homa^

» offering oblations of ghee into the fire.

7. If a Brahmana were to become impure at the time of
taking food, he shall place that mouthful of food somewhere
on the* ground, and take his bath, after which he shall attain,
purity.

8. If he happens to eat that mouthful, he becomes pure
only by observing a fast. If he takes the entire food in his
impure condition, he shall be impure for three days.

1.14.9-18

239

9. If while taking food, one vomits, he should repeat the
G&yatri Mm^a three hundred times, if he is sick, or three thou¬
sand times if normal in health. Repetition of the Gayatri Mantra
is the greatest expiation.

10-12a. When a Brahmana is touched by Cant}alas and the
pariah (those who cook and cat dog’s flesh) or when he answers
calls of nature (of urinations and evacuations of bowels), he
shall repeat the Gayatri Mantra for three days. One who is
defiled by partaking the ucchiffd food, after taking food,
shall repeat the Gdyatri Mantra for six days. If a person born in
the lowest caste touches a woman in her menses or one who has
given birth to a child (during the period while she is regarded
impure), the purity of the woman touched, is regained in three
days—so says iSatatapa.®

12b-13a. If a woman in her menses is touched by dogs,
or by a man of the lowest caste or a barbarian or by a crow, she
shall observe fast and remain clean. By taking her bath at the
proper time, she becomes pure.

13b-14. If two women in their menses per chance touch
each other, they become pure by observing Brahma-kurca
(a penance in which the woman is to fast for twenty-four hours,
then sip Paheagavya for purification). If a person is touched by
a person defiled by eating ucchiffa. and fails to take bath
immediately thereafter, he is also purified by Brahma-kurca.^

15. If a person indulges in sexual intercourse during the
prescribed nights after the menses and if conception is suspected,
he shall take bath. If he cohabits with his wife on nights other
than the prescribed ones, the purificatory rite is the same as in
the case of urination or evacuation of the bowels.

16. Both husband and wife, if united in the act of sexual
intercourse, become unclean. As soon as the woman gets up
from the bed, she becomes pure, but the man remains
unclean.

17. If, out of wickedness, a woman does not render physi¬
cal service to her husband, she must be punished by abandoning
her for twelve years, without giving her financial assistance.

18. Persons forsaking their kinsmen who are fallen, shall
be punished with Uttama-sShasa^ (the highest monetary fine
viz. one thousand Panas). Only the father may be considered
as fallen but never the mother.

240

Ndrada Pwrib^a

19. If a man attempts to commit suicide by hanging him¬
self with a rope, etc,, he shall be fined two hundred Parias, if he
docs not die. If he dies he (i.e. his body) must be besmeared
with materials (like ghee) which are considered holy for
sacrificial oblations.

20. His friends and sons should be fined one pana each.
Thereafter, they shall perform expiatory rites as prescribed in
the scriptures.

21-22. Those who intend to give up their bodies but turn
back from water, fire, halter (by means of which they wanted to
commit suicide), those, who revert from the stage of sanny&sa
and those who are thus fallen from (accomplishing their death)
by means of observing fast or from taking poison or from jump¬
ing down from precipice and those who desire to kill them¬
selves with a weapon but are not killed) these Pratyavasitas^
(fallen—reversionists) are beyond the commerce or contact of
the public and they become pure by the observance of
C&ndrdym<P penance or two Tapta-Krechras.^

23. The sinner who reverts from two such attempts (of
suicide), becomes fallen. Such a fallen person becomes pure
from the dark sin by observing two Cdndrayana penances and by
gifting a cow or a bull thereafter.

24. On being touched by dogs, jackals, monkeys, etc.,
and by men or women except at the time of sexual act, one
shall take bath whether it be day, twilight or night. He becomes
pure immediately after the bath.

25. If anyone inadvertently eats the food of a CSnddla,
he shall subsist only on food prepared from barley-flour mixed
with cow’s urine, for half a month, whereby he becomes pure.

26. If any twice-born person burns a cowpen or sets the
abode of a Brahmana to fire and if any one cuts off the rope and
cremates (without official post-mortem, etc.) the body of a
person who died by hanging himself, shall perform ex¬
piatory penance called Ktcchra.

27. If anyone knowingly eats the food of C&n^dlas and
Pulkasas (two lowest castes) or kills a woman, he shall expiate
himself by performing half a krcckrc? penance. If it is done
unknowingly, he shall perform two Cdndrayana penances.

28-29a. A person who takes food from the Kdpdlakas^^
(the followers of a forbidden sect), one who indulges in sexual

M4.29b-38a

241

act with their women, a Brahmana who co-habits with a forbid¬
den woman, one who takes in wine or eats cow’s meat (beef),
shall perform the expiatory penance called Tapta-krcchra and
the Maurvi-homa}^ (the homa performed during the thread
ceremony). He, thereby, becomes pure.

29b-30a. Those v/ho commit great sins,^® particularly the
first four, become pure by entering fire or by staying near a
great sacrifice.

30b-31a. If this is done secretly,'* the man shall, for a
period of one month, repeat the Aghamaryana}* hymn while
standing in the water. He will thereby become pure.

31b-33a. The following seven castes are regarded as the
lowest born {Antyajas)y^^ viz., the washerman, the leather-worker
(cobbler and the shoe-maker), the dancer or actor, the worker
in bamboos {Buruda), the sweeper (Medas), the fisher-men,
and the Bhillas. He who knowingly takes the food from these
or cohabits with their women or drinks their beverages or accepts
monetary gift from them, shall perform a half-A^rrcAra penance.
If these things are done unwittingly, he shall perform two
Candrayana penances.

33b-34a. If one has sexual intercourse with one’s mother,
preceptor’s wife, daughter, sister or daughter-in-law, one shall
enter fire.'® No other purificatory rite is enjoined (for such
sins).

34b-35a. If one cohabits with the queen, an ascetic woman
or one’s own nurse or a woman of a higher caste or of one’s
own Gotra, one shall undergo two krcchra penances." The sin is
the same whether these ladies belong to one’s father’s gotra or the
mother’s gotra.

36-37a. If one cohabits with another man’s wife he shall
perform the krcchrardha or the Sdntapana^^ expiatory penance.
Brahmanas dispell the sin caused by the carnal approach to-
a prostitute, in a similar manner, by drinking for five nights
water containing KiiJa grass which is extremely heated but
once (?).

37b-38a. A Brahmana who commits the sin of defiling the
preceptor’s bed, shall perform the Vrata in accordance with
scriptural injunctions. Some recommend (this punishment)
to one who kills a cow or to a religious student who violates
the vow of continence.'®

242

Mrada Pur&i^

38l>39a. He who makes a cow fall down by beating it with a
stick, shall perform the expiatory penance called Go~vrata^ twice.

39b-40a. A stick as stout as the thumb, as long as an arm,
not dry and having leaves, is called a G(hdca^at a stick for beating
a cow).

40b-41a. If the cows are made to fall and those cows are
pregnant, one shall perform the Krcckra penance (one per life
harmed). This is the atonement for the slaughter of a cow.

41b-42a. If a cow dies when it is being bound or restrained
or when its sickness is aggravated, he is smeared with the cause of
that sin.

42b-44a. There is no need for any expiation, if the cow,
after having fallen or having become unconscious when struck
with a stick, gets up and walks six or seven, five or ten steps,
or takes a mouthful of grass, or drinks water. Similarly when the
cow dies of sickness, there is no expiation.

44b-46a. If cows are struck and killed with (a piece of
wood,) a lump of clay or a stone, the expiatory penances are as
follows according to respective implement (of striking). If
they are killed with a piece of wood, the expiation called Sdnta-
pana is to be performed. If they are killed with lumps of clay,
Prdjdpatya^^ expiatory rite is to be performed. If they are killed
with stones, Tapta-kreehra penance is to be performed. If they
are killed with any other weapon, the expiatory penance called
Atikrcchra is to be undergone.

46b-47a. One should give medicines, oils and ghee, and
regular food to cows and Brahmanas. If, while these are being
given, any mishap takes place, there is no need for any atonement.

47b-48a. There is no atonement necessary (if any cala¬
mity befalls) while drinking the oil or the medicine or while
eating solid medicines or during the process of (surgically)
■^em?ving a thorn or a splinter or any extraneous substance
lodged in a body.

48b-49a. When the calves are tied up with ropes round
their neck for the purpose of administering any medicines,
there is no need of any expiation. If cows and calves are
restrained** or bound and shut up in the evening for the sake
of protection, there is no blemish, or sin.

49b-50.a When the penance is prescribed, the steps in
tonsure are : one-fourth of the hair is to be removed first;

I.W.50b-60a.

243

in the second ^tage mustaches are removed; in the third stage
all the hair except the tuft of'hair is to be cut. (In the case of
full penance) ail hairs are to be cut off.

SOb-S'la. (In the case of women) aU the hair of the head
should be held up and oiily the tresses upto two a^^as are
to be cut off.** This is proclaimed as the tonsure of head in the
case of women, in the Smrtis.

51l>52a. Shaving of the head is not to be practised in the
case of women nor should they sit in the Virdsana pose. They
should not be made to reside in the cowpens nor arc they to
observe the vrata of following the cow.**

52b-53a. The king or the prince or a Braihmana who is
well read in !§dstras shall order them to undergo expiatory
penance without removing the hair from their head (tonsure is
essential in the case of men before such expiations).

53b-54. He should enjoin twice the expiatory observance
for the preservation of their hair, and if twice the number of
expiatory penances arc performed, dakfiyS for the same should
be double.

55a. (In case double dakfinS is not given and the hair
of the head are preserved) the sin of the killer is not dispelled;
and the giver of such a dak^nd goes to hell.**

55b-56a. Those who lay down expiatory penances not
enjoined in the Vedas or Smrtis are the obstructers of dharma.
The king should duly punish them.

56b-57a. But the king shall not inflict pain on them or
harass them being deluded by passion. Their sin will increase
hundred-fold and envelop him only.

57b-58a. After the expiatory penance has been comple¬
tely performed he (the ex-sinner) shall feed Brahmanas and
give them twenty cows and one bull as a dakfind.

58b-59a. If the cows, etc. are affected by worms born
in festering wounds and infested by* flics,** he should undergo
the expiatory penance called Krcchrdrdha and give dakfiriA
according to his capacity.

59b-60a. After performing the expiatory rites and feeding
excellent Brahmanas, he should give them a Mdiitka*^'’ (a
weight of gold). Then they shall gain purity.

* Mdnika is a misprint for Mjfaka found in the Leghu Tama SnuU verse
63 from which the quotation is taken here. Mdfoka a weight of 8 GuRjd seeds.

244

Ndrada PurSi^a

60b-61a. If one is touched by persons belonging to
and ^vapaca castes, ablution (for purification) is enjoined
even at night, but he shall not stay there with those low castes,
at night, he will regain purity immediately after taking bath.

6lb-62a. If unknowingly a person had been careless
enough to stay there (with low castes) at night, his sin is
increased a hundred-fold.

62b-63a. On being touched by the rays of the stars that
rise and planets that are above, he shall perform ablution
in water.

63b-64a. Earth of the following seven types shall not be
taken : that which is within the water, that from an anthill,
that from the rats* hole, that from a barren land, that from the
main highway, that from the cremation ground and that which
is left after the purificative rite (after the nature’s call) has been
performed.

64b-65a. /^/a and PUrta rites®® shall be performed by a

Brahmana assiduously. Through the I^ta rite one attains
heaven and through the PUrta rites one attains Mokfa.

65b-66a. If fa (performance of sacrifices, etc.,) is dependant
on the expenditure of money.®* PUrta includes (works of
public welfare such as) the digging of tanks, etc.

66b-67a. He who repairs and maintains parks, temples,
wells, tanks, lakes and particularly procession with idols of
gods attains the benefit of PUrta dharma mentioned before.

67b-68. (In the preparation of Pancagavya^ the following
ingredients should be taken). The urine of the white cow should
be collected; similarly, the dung of the black cow; the milk of
the copper-coloured cow should be taken; for curds, the milk
of a white cow, and for ghee, the milk of a tawny-coloured cow
should be taken. All these are destructive of great sins.

69-70a. All these articles (should be purified) sepa¬
rately by means of Kuia grass and the holy water of the sacred
rivers. They should be drawn up and brought while repeating
Prartava (the syllable Om), they should be stirred and drunk
while rq^eating the syllable

70b-71a. Water mixed with KuSa grass should be held
in a cup of the leaves of the PaldJa tree or in an auspicious
copper vessel or in a cup of the leaf of a lotus plant or in
an earthen vessel*® and then drunk.

I.14.711>79.

245

7lb-72. When one is already defiled by a SHtakc^
(impurity due to the birth of a child) and another case of
SGtaka befalls, there is no fault or defilement of the second
SStake. One is purified along with the first one. That which is
born is purified along with what is bom and that which is dead
along with what is dead.

73. If there is any abortion even in the first month, a three
day pollution is observed.

74. After observing as many days of pollution as there
had been months of pregnancy, in the case of abortion, one gets
purified. The chaste lady becomes purified after the monthly
course when the flow of blood ceases, and she takes her bath.

75-76. A woman is separated from her family Gotra
after the seventh step (in the Saptapadi) has been taken during
the marriage ceremony. Water libations and pinda offering
to her should be made in the name of the Gotra of her
husband.®*

76. The uddeSya (object in view) in every pinda at the time
of offering the pindas should be ofiering them both in the names
(of the husband and the wife) to the six (ancestors, viz., father,
grand-father and the great grand-father along with their wives)
three pindas should be offered. Thus the person who offers it,
does not become deluded.

77. The mother is fed along with her husband (i.e. the
father of the performer of the ^rdddhaY^ along with gods, the
same way also the grand-mother and the great grand-mother
are fed along with their husbands,®® in the ir&ddha.

78. One shall perform the hospitable greeting to one’s
father and mother every year. He shall perform a hdddha
without reference to the gods and offer one pinda.

79. There are five types of ^raddhas which should be known
by wise men. They are (1) Nitya (daily and obligatory Pitr-
yajha) (2) Naimittika (occasional, for example after the birth of
a son) (3) Kamya (for attaining desired object e.g. performance
of Sraddha with Krttika or Rohini as the constellation of the Moon,
for attaining heaven or progeny) (4) Vrddhi Sraddha {SrMdha
performed when something specially noteworthy and beneficial
to the family has taken place), and the last one is the (5) P&rvana
ir&ddha i.e. A Srdddha performed on the new moon day or other
parvas or festive occasions.

CHAPTER FOURTEEN

Directions regarding Dharma and Sdnti

1. The present chapter is a complete, practically word to word, incorpora¬
tion of the Laghu Tama Smrti (LYS) with some parallel verses from the Tama
Sm^ti. The difference between NP and LYS is that in the NP., the narrator
of the dharmas or to be more accurate, the expiatory penances for different
sins, is Oharma-raja, the god of Death, but in LYS, Yama is a sage, a Law¬
giver and the object of LYS is proclamation of different expiatory rites for
different kinds of sins {nandvidha-prdyaieiila-varpanam).

It is beyond the scope of the present note to explain the concept of sin which
has been adequately discussed in Hasting’s Eruyclopaedia of Religion and
Ethics (Vol.XI. vide ‘sin’). It shows that the concept of sin varies from religion
to religion, region to region and age to age. The use of words like Agas, agha,
drugdha, enas, amhas, durita, in the ^gveda shows that the concept of sin was
already developed in those times (also vide A.B. Keith The Religion and Philo¬
sophy of the Veda and Upanishads 245-9, 264-8, 310-12, etc.)

The words prdyaScitti and prSyascitta stand for the act of expiation and
are found since the Vedic period. It is, however, the latter form (prayaScitta)
which gained popularity and is widely used in the Dharma-iastra literature
(in Smrtis, purdpas, etc.). The word prayaScitta is variously defined—the most
popular connotation is “that whereby the citta (the mind) of the repentant
is generally (prdyah) free (from the oppressive sense of guilt) by the parfad
(assembly of Brahmana papdilos).

PrdyaSaS ca samarh cittam edrayitvd pradiyate /

Parfadd kdryate yat tu prdyaSciltam iti smrtam //

(a Smrti quotation in PardSara Mddhava II.l.p.3)

The idea that a sin can be wiped out by PrdyaScitta gave rise to a vast lite¬
rature from the time of Dharmas Otras down to the medieval nibandha-kdras
(writers on Dkarma-Sdstra). Gautama and Vasistha in their Dharma-siitras,
Mann Smr. XL44-265, TdjRavalkya Smr. Ill 205-327, (LYS or the present
chapter already mentioned), Brhad-Tama Smr. 182 verses, AP. ch.s 168-74;
KP.Uttardrdha 30-34 to mention a few, deal with these expiatory penances.

2. The theory of untouchability though not satisfactorily traceable to the
Vedas, came to be accepted by the time of Smrtis and Purdpas. And it did not
depend on birth alone.

The idea is that by taking bath one washes off symbolically, the mental
pollution caused by the touch of certain men connected with unclean voca¬
tions, holders of anti-Vedic views (like Bauddhas, Carvakas, etc.), extra-Indian
invaders (like Turuikas), uncultured hill-tribes, a women in menses or imme¬
diately afler delivery, corpses, unclean animals like pigs, dogs etc. Man has
practised against man unjustifiable discriminations like residential segregation,
exclusion from public institutions, disenfranchisement, etc. all over the world,
including advanced v^-estem societies. This is not to defend the Purdpic slate-

J^ctes

249

ments about expiation, but to put them into proper historical perspective.

3. Sdt&tapa —N. of a Smrti-writer. This quotation however could not be
traced in the Sdtatapa Smx. {Guntmandal Edt.) These verses have been quoted
from LYS.

4. Brahma-kurca

Normally this expiatory rite is enjoined to a man. Such a man is to observe
a fast for the whole day and night on a day (particularly on a full moon day)
and then drink Pafkagavya, the next morning

ahoritrofito bkutvd paurxuanasy&rh viSefatah /

Paficagavycah pibet prdtar brahmakurcavidhih smrtafi 11

—Jabala quoted in PrdyaScitta Viveka, p. 515.

But in taking the separate ingredients of Pafkagatya, the man has to consecrate
them with Vedic mantras and utter those mantras (such as thcGdyatrl) while
taking them in (samantrakarh sarhyttjya samantrakam eva paflcagavyath piyate tadd
brahma-kurca itydkhydyate—Mitdkford on Tajfl Smx, Women were not

eligible to utter vedic mantras. Hence, here a twentyfour hours fast broken by
sips of Pafkagavya seem to be implied, as women are treated as Madras (being
ineligible to utter Vedic mantras), and sudras were allowed to take Paflcagaiya
without Vedic mantras.

Strlxidth caiva tu Sudrdxfdm patitdndrh tathaiva ca j
Padcagavyarh... .ddtavyam mantra-varjitam //

— Devala Smx. 61

also vide Pardsara Smx. XL3 & 27.

5. Uttama-sdhasa

Narada defines sdhasa as an offence committed out of pride for one’s
strength (joAot-strength)

sahasd kriyate karma yat kiflcid bala-darpitaih /
tat sdhasam iti proktam saho balam ihocyate //

He divides sdhasa into three categories :

(1) Prathama (2) Madhyama and (3) Uttama.

The last includes offences like killing by poisoner weapons and rapes on another
persons’ wives (XIV.5) and the punishment for this is death, confiscation of
property, expulsion, amputation of the organ (XIV.7) and even if the offen¬
der survives, he was to be excommunicated (XIV. 10). Manu and Visnu
lay down the highest fine. Thus for idol-breaking the king is to fine the cul¬
prit 500 Parias and make him rc-instate it at his cost {Manu IX.285).

As the LYS. verse 19 shows the text of ttie JVP. here should be emended as
lyajantyd'patitdn as the original tyajantyo patitdn makes no sense. For according
to DharmaSdstra, a fallen relative (even one’s own father and never the mother
as stated in the next line) is to be abandoned.

6. Pratyavasita

In ancient India, the right of death, civil or physical was exercised by
persons who wanted to free themselves from worldly life by adopting sannydsa-
dirama or by giving up their life by fast, drowning in water, self-immolation,
etc. But persons who declared their desire to renounce life, were to shrink

250

Nirada Purina

back at the last stage or revert from sannydsa to the householder’s stage of life,
they were called prafyavasita. The text hereof which is a quotation from LYS.
22 & 23 (and B^kad Tama Smf. venses 3 & 4) classifies the pratyavasitas in cate¬
gories according to the mode or means they proclaimed to adopt to embrace
death.

7. CdrtdrSyafta

This observance is an expiatory penance as well as the means of increasing
one’s fund of merits. When it is for expiation of sins, it is to be preceded by
tonsure. As the name indicates, any act (here taking in morsels of food)
varying directly with the increase or decrease of the digits of the moon is
Cdndrdya:pa {candrasydyanam ivdyanarh caratiam yasmin karmani krasa-vfddhibhydm
tac cdndrdyapam—Mitdkfard on Tdj.Smx.VLl.ZTi). This is a very ancient type of
penance as it is noted by Panini (V.1.72). As Baudhfiyana (III.8.33) notes
it, since ancient times there were two varieties of this Vrata, viz., Tma-madkya
(large in the middle and tapering at both the ends like the grain of yava (bar¬
ley) and pipilikd-madhya (slender in the middle like an ant and bigger at the
ends). The first {Tava-tnadhya) type is as follows :

On the first day of the bright half of the month, one morsel of food is to
be taken and the number of morsels are to be increased one per day so that on
the full moon day one is to eat fifteen morsels. And in the dark half one morsel
per day is to be reduced, till he observes complete fast on the New Moon day.

In the second variety, the pipilikd-madhya, the observer begins on the first
day of the dark half of the montli and eats 14 morsels till on the New Moon
day he observes complete fast and then from the first day of the bright half
of the month he goes on increasing his food intake as one, two, three, etc.
according to the tithis so that on the full moon day, he eats fifteen morsels.

Some more varieties are added by later writers on Dharma-Sdstra. The
Cdndrdyapa is prescribed when no other specific penance is prescribed {Tdjfld-
valkya Smr. III.326).

8. tapta-kfcckra-dvayma vd

As an alternative to Candrdyaxia two tapta-kreehra penances are prescribed.
Normally this is prescribed for Brahmanas who sell things or animals which
should not be sold by them, such as sesame, sesame-oil, curd, salt, cooked food,
slaves, etc. There are different views about its observance. Thus according
to Mam XI.214, Saiikha Smr. 18.4, Pardiara Smr. 18.4 and .dP. 171.6-7. This
penance consists of a period of twelve days comprising four sub-periods of three
days each. In this, the penitent has to drink hot water, hot milk, hot ghee for
three days each and then for the last subperiod of three days, he is to observe
complete fast inhaling hot atmosphere (Hence the adjective tapta in the
name of this penance).

tiyaJum ufttam pibed dpas tryaham usi^am payaf} pibet /
tryaham ufpam ghrtam piivd vdyu-bhakfi tryaham bhavet //

—AP. 171.6-7

Manu specifically insists on breathing hot air (XI.215). According to Mitdk^
ford {TdjiUivatt0ra 1II.317), this duration of 12 days isprescribed for great sins,
while that of 4 days, viz., taking in hot milk, ghee and water for the first three
days and complete fast in the fourth day is meant for minor sins.

Notes

251

tapta^kftra~ghftdmbOnSm ekaikam pratyaham pib$t /
eka-ritropavdsaica tapta-kjcchras tu p&vanafj, jf
cf. TdjtiavaU^a Smz. III.317 —‘Devala iS!nir,84.

9. KfcckSniham dcaret:

Contact with women of lower castes was strongly condemned as a sin.
If the sin is committed unknowingly, the expiation is of a milder nature, viz.
Ardhakfcchra, while two Cdndrdytmui penances are prescribed for deliberately
committing this sin. Ardha-krcchra is a variety of Kfcchra. It is to be observed
for six days as follows : Food is to be taken only once at day time for one day,
only once in the evening on the second day, taking food for two days without
asking for it and complete fast on the last two days.

Si^amTprdtas talhaivekeait dina-dDayam ayicitam /
dina-dvayarh ca n&inlydt kjcchrdrcBuuh tad vidhfyate //

— Apastamba Smx. IX.41-42.
It is also called pada-kfcchra —one fourth of Krcckra penance {YdjRavaU^a
IX.318)

10. Kdpdlikdnna~bhoklfedm is a misprint for Kdpdlikdnna^ etc. as attested in
LYS 29. Kdpdla or Kdpdlika is the follower ofaSaivasect (of the left-hand
order) characterised by wearing skulk of men in the form of a garland, and
eating and drinking from them. Any contact with them was looked upon
with abhorrence and contempt. Hence, this restriction and proposed
expiation.

11. Maurvihoma v.l. maut^i-h>ma in LYS.30 is the homa (saciifici^ rite) per¬
formed at the ceremony of the invest!tune of the sacred thread (n(>a-na)fana).

12. mahdpdtaka-kartdrah

Those who commit great sins. ‘Great sins’ or MiA&pd^Aas are as follow :
(1) Slaying a BrahmatJia (2) Wine-drinking (3) Theft (4) defiling one’s
preceptor’s bed (wife) and (5) association with a person who committed
any of the above four sins.

brahma-halyd surdpdnam strath gurvaiigand-gamap /
mcJtdnti pdtakdnydhus tat-sarhsargaica pakcamam If

—Mam XI.55

In the next chapter (NPI. 15.22b and 23a), the above is paraphrased as
follows :

brahmahd ca surdpf ca steyi ca guru-talpagah f
mahdpdtakinas tvete tat-samsargi ca pakcamafi //

Later on, what acts are equivalent to each of these great sins is expounded in
the rest of that chapter.

13. ridiasya-karavo :

Probably a misprint for raha^a-karai^ as attested in LYS 32.

14. aghamarfcma-suktam :

RV.X.190 is regarded as an expiatory Siikta for washing out sins.

15. rajakaS carmakdraica saptaite'ntyajdfi smxtdk /

The term antyaja connotes lowest castes like Gkndalas (vide Mam IV.61).
Different lists of “low castes” are found in Smttis but this verse is found in Atri
199 and is attributed to Apastamba in Mitdkfard. The low castes enumerated
above are as follows ; (1) rqjaka (washerman), carma~kdra (artisan in hides),
nafa (acrobats like KoUidfis in Maharashtra), buruda (worker in bamboos)

252 N&rada PurSna

Kaivarta (fishermen), meda (sweepers) and bhiUa. According to Sudra-
kamaUtkara medas are sweepers.

It is noteworthy that in the medieval India, guilds of some of these had
risen in social status. Works like Vira-mitrodaya {Yyavahdra, p.l2) testify to the
verticle social mobility in Hindu society.

16. These are ati-pdtakas for which there is no expiation except self-immolation
in fire.

1,7. Krechra-dmya :

Two Krcchra penances. Krcckra is a general term for different penances.
From Sdma-vidhdna Brdkmapa, (1.2.1-4), Gautama (26.1-6) and Apastamba,
(1.9.27.7) it seems to be a penance of 12 days duration. In thb, the penitent
is to eat sacrificial food for three days by day only (fasting at night), then
for the next three days he is to fast during day time and eat at night only.
Then for the next three days, he should eat when (sacrificial) food is offered
to him, without his asking for it, and then should observe complete fast on the
last three days.

athdtas trin krcchrdn vydkhydsydmah /

havifydn tryaham anaktdiyadivdB, tatas tryaham tryaham

aydeita-vratas tryaham ndindti kificaneti krccha-dvadafardtrayya vidhih /

—Apastamba Dh.Sutra 1.9.27.7

18. Kjcchardham tapanam but LYS 37 reads
Krcchram Sdntapanam.

Sdntapana, Makd-Sdntapana, Ati-Sdntapana are penances of the same cate¬
gory in which the duration is different but subsistence on the cow’s urine,
dung, milk, curds, ghee and Kus'a water interspersed with complete fasts are
the common factors. Thus, according to Brhad-Yama Smr 1.13 {Manu XI.213),
Sdntapana lasts for two days. On the first day, the penitent drinks the above
ingredients and on the next day observes complete fast.

go-mutrarh gomayaih kslrarii dadhi-sarpik kuSodakam /
ekardtropavdsaSca kfcchrath sdntapanam imrtam //

For Mahd-sdntapana, the observer drinks separately for six days in succession,
the above six ingredients and observes a fast on the seventh day {Devala 82,
Atri 118-119). Yama proclaims Mahd-sdntapana for fifteen days, when each of
the ingredients (cow’s urine, dung, etc.) are taken as food for three days con¬
secutively. AP. 171.8-10 proclaims Alahasdntapana as lasting for 18 days and
also of 21 days.

Krcchrd'tikuchrapeyasd divcsdndm ekavimSatim /
tryahdbhyastam athaikekam atisdntapanaih smrtam //

19. Avakirftinali —

Avakfrpin —a religious student who has committed an act of incontinence
(such as sexual intercourse) against his vow of celibacy. For his donkey-like
act he was to expiate by offering an ass to Nairrti {Ydjfiavalkya II. 280) Manu
XI. 123-24 however calls upon such a sinner to put on a donkey-hide, and
beg for food in seven houses proclaiming his violation of oath.

20. Go-vratai

The observance to stay among cows, act like them, bathe in cow’s urine
and subsist on cow-dung. The observer is not to sit, eat or drink unless cows
have done so. The duration of this observance is one month.

Notes

253

21. Prdj&palya is a Krcchra penance when the noMn Ktcclvra is not qualified by

any adjective like ati-, tapta-, mahd- etc. (Smfti-SSstrefu nirupa-padasya kfcchror
Sabdasya prdjdpatya eva prdcurye\ia prayogdt, krcchram iti prdjdpatyam iti Devala-
smaratfdc ca. —PardSara Mddkava II. Part 1 p.30.

The duration of this penance is twelve days or consecutive four periods
each of three days, in which there is respectively (i) eating once by day (and
fast at night), (ii) eating once by night only, (iii) eating once only unsought
for (sacrihcial) food and (iv) complete fast for the last three days :
tryaham prdtas tryaham sdyam tryaham adydd aydcitam /
tryaham par am ca nd'iniydt Prdjdpatyam car an dvijah 11

Manu XI.212

There are three more varieties or permutations of this penance.

22. Rofa-bandhayoh a misprint for rodha-bandhayoh, vidg LYS.52.

23. This is the practice for Vept-ddna (giving of tresses) of women. It seems
that complete tonsure of women (whose husbands are alive) practised at
Tirupati (Andhra Pradesh), is not taken into account or that custom might
have come into vogue in the post-NP. period.

24. This shows that women were probably exempted from Go-vrata.

25. The line pdparh na kfiyate hantur ddtd ca narakam vrajet by itself is incomplete
and cannot be construed with 55b which is connected with 56a. The LYS
58a supplies tlie missing line which runs as follows :

dvigupam cenna dattam ca keiddica pari-rakfayet /

To which in natural sequence runs NP 1.14.55a quoted above (=LYS 50b).

26. Krimibhis trpasambhutair —a misprint for Kfmibhir vrapa-sambhutair vide
LYS. 62.

27. Suvarpa-manikam a misprint for suvarpamdf aka vide LYS. dS. mdfoka —awt.
of gold variously equated with the weight of 8 or 10 gudjd seeds.

28. iffdpurta —

We have previously noted the evolution of the concept iffdpurta since the
Vedic period. Here two purdpk dihnitions arc quoted :

Iffa consists of maintenance of sacred fire, performance of penance, truth¬
fulness, Vedic studies, honouring a guest and performance of vaiSvadeva, while
Purta includes dedication of tanks, wells, temples, maintenance of centres of
free food distribution, and of public gardens. Iffa leads to the celestial region,
while Purta, to Mokfa.

vdpi-kupa-taddgdni devatdyatandni ca /
anna-praddnam drdmah purtark dharmarh ca muktidam //
agnihotram tapah satyarh Veddndfl cdnupdlanam j
dtithyam vaiSvadevafi ca prdhur iffafl ca ndkadam //

AP. 209.2-3.

Atri Smr. 43-44 are the same as the above verses. As already noted NP. im¬
plies the same by this term.

29. Vittakfepo in NP. a misprint for vittdpekfom vide LYS 69.

30. The colours of cows from whom urine, dung, milk, etc. are to be obtained
for preparing padca-gavya are differently given in some smrtis. For example,
Para^ra proclaims that the urine, dung, milk, curd and ghee should be of
cows respectively of dark, white, copper-like, dark-red and tawny colour :

254

Ndrada Purd^

go-matr4Bk krpiM-varv&y&b AietdyS gomaftah hartt /
payaiei Utma-varpAya raktiyd dadhi cc'cyate //

31. The verses in NP. do not clarify the method of preparing patka-gavya.
The following is the method in brief:

"According to iltri.299 dung, urine, ghee and milk were to be respecti*
vely 1, 2, 4 and 8 parts and curds also 8 parts. When mixing the ingredients,
urine is taken with sacred Gdyatri, cowdung with gandha-dvardm (7ht.^r.X.l),
milk with i^ydyasva (i?F.L91,16), curds with dadhikrSvtio (i?F.IV.39.6), ghee
with tejosi Sukram {ysjasaneyi Seanh. 22.1) and Kuia water with deva^a tv&
{Ait. Brd 37.3). The patlca-gavya thus prepared is to be placed near the fire,
then it is to be stirred to the accompaniment of dpo hi ffhd (i?F.X.9.1-3) and
then with the mantra md nastoke (iJF.I.l 14.8) is to be repeated over it. It may
be then offered into fire with green darbhas, not less than seven, to the accom¬
paniment of Irdvati (i?F.VII.99.3), idem Ftjpvr (i2F.I.22.1) md-nastoke (RV.
1.114.8) and the ieahoati verse (RV.X.9.4) and then the remainder is to be
drunk by the preparer with the verse in Parasara XI.37"

— KancHist.ofDkeirma^’dstra II.ii.p.774.

32. This verse properly enumerates the kinds of vessels in which paHca-gatya
is to be prepared (vide Pardietra Mddhava II. 1 p.434, where Prajapati is quoted).
But here the vessels are to be used for drinking the Kuiodaka (water
containing Kufa grass).

It may be noted that papo-bhapde is a misprint for parfjui-bhd^df vide LYS 74.

33. Here begins a new topic called AScaua —impure state arising on birth
{jemandfauca or sutaka) and arising out of death {m^takdianca). Verses 7lb-72
give the general rule that if both aiaucas are of the same kind, and the second
is of the same or of lesser duration than the first, a person gets rid of them both
at the end of the first. Nirtfaya sindhu (pp.536-540) discusses 12 alternatives
of such superventions of ASavea, but NP. is not interested in these details.

34. This explains Viftiuelharma Sutra : 22.32-33.

stripdfh vivdhah samskdrah f

samskrtdsu strifu ndiauum bhaoati pitr-pakfe /

There is no aiauca for the parents on the death of a married woman.

35. Srdddha, according to Br.P. is whatever is given with faith to Brahmanas

for the benefit of our dead ancestors, at the proper time, place and to deserv¬
ing persons in aecordance with the prescribed procedure: Srdddhas have been
variously classified. The classification accepted in the NP is : (1) Mlya,

(2) Naimittika (3) Kdmya {A) Vrddhi and (5) PdTvapa and the terms have been
explained in translati j.n.

36. bhartrd sahasrdbdam :

A misprint for saha Sraddham, vide LYS.80. sudaioata is sadaivata in LYS 80.

37. There is a great divergence of views regarding the day of asthi-sancayana
or collection of charred bones of the cremated persons. T\i\isGd.P.Pretakha^d<^
5.15 prescribes the 1st, 3rd, 7th or 9th and specially the 4th by twice-born
persons, a view endorsed by Vdmana P.14.97-98. Here NP. echoes or rather
quotes LYS. 87 and 88.

38. Since the j^gveda, water is regarded as ‘great purifier’, iucayafi pdvakdh
being the favourite phrase of all Vedic seers. Hence, it was offered to the de¬
ceased after cremation by any or all sapidios.

39. Cf. Vifmi dharma siitra 23.46 and ApasUmba both quoted by Aparilrka, p. 273.

CHAPTER FIFTEEN

Bhaglratha Advised to Bring the GaAgd,

Dharmardja said :

1. I shall mention the different types of sins as well as
the tortures (in hells) in a broad manner. Take courage and
listen to them since these hells are terrible.^

2. I shall describe those fiery hells which accord terrible
results and wherein the sinner and the wicked persons are
always roasted.

3. They are* Tapana^ Valukdy Kumbha, Mahdraurava,
Raurava, Kumbhipdka, Nirucchvdsa, KdlasUtra, Pramardana.

4. The terrible Asipatravana, Ldldbhaksa, Himotkafa, Milfd-
vasthd, Vasdkupa, the river Vaitarani.

5. Puri^ahrada where feces are eaten, Mutrapdna where
urine is drunk, TaptaSula, TaptaSild, Salmali-druma.

6. Sonitakupa, the terrible, Sonitabhojana, Svamdmsa
bhojana, VahnijvdldniveSana.

7. ^ildvrffi, ^astravr^ii, Vahnivrffi, Kfdrodaka, Ufnatoya,
Taptdyahpinda Bhakfonam.

8. SirafiSosanam, Marut prapatana, Pdfdnavarsa, Krmibhojana.

9. The tortures* are Kfdrodapdna (drinking briny
water) Bhramasm (whirling), Krakacaddrana (tom off with a
saw), Purifcdepana (smearing with fecal matter), Purina
Bhojana (eating the fecal matter).

10. Drinking semen virile, the highly terrible scorching
in all the joints, inhaling smoke, binding with nooses, hitting
with different kinds of spears;

11. Lying down on burning ^ coal, pounding with the
threshing pestles, many wooden machines with which men are
crushed and pared;

12. Falling and throwing up and down, belabouring with
iron clubs and batons, striking with the tusks of elephants,
biting through serpents.

13. Sprinkling of chill water, drinking of terrible saltish
water through the nostrils and mouth, and eating of salts;

256

JN'drada Purana

14. Cutting off the muscles, binding of the sinews, the
cutting of the bones, penetration of salt water through crevices
or pores on the body, eating of flesh;

15. The obnoxious feeding of bile, (forcible) feeding of
phlegm, throwing down from the top of the tree and sinking in
the water;

16. Forcing one to bear weighty stones, lying on thorns,
getting bitten through ants and stung through scorpions;

17. Infliction of pain through tigers, jackals and buffa¬
loes, lying in mud, filling in with foul smelling things;

18. Half-crouching on many occasions, taking in exces¬
sively bitter things, drinking of extremely hot oil and eating
the most pungent thing ;

19. Drinking of astringent water, paring with heated rock,
bathing in excessively hot and extremely chill water, dashing
of the teeth.

20. Lying on heated iron plates and tying of weighty
iron blocks. O blessed one, the tortures in the hell are
these and similar ones. There are millions and millions of tor¬
tures.

21. O Protector of the Earth, I am not competent to
mention in details even in a thousand years, which sinner has
to undergo which torture.

22. I shall now narrate to you all those things. Even
as I narrate it listen to the same.

22b-23a. The slayer of a Brahmana, a wine-addict, a
thief and a defiler of the preceptor’s bed—these are great sinners
{Mahdpdtakins). He who associates himself with these is the
fifth among them.

A Brdhmana-slayer :

23b-24a. The following five are regarded as Brahmana-
slayers :* the splitter of rows (of persons taking dinner), one
who prepares food in vain, one who always slanders Brahmanas,
the instigator of these (or a bad astrologer) and a seller of the
Vedas.

24b-24c. These five are called the slayers of Brahmanas.
The person who invites a Brahmana saying, *T shall give you
money and other requirements” and refuses it afterward saying
“there is nothing”.

I.15,25-37a.

257

25. The person who acts as obstacle or intruder to a
Brahmana, while he goes to take his bath and perform worshipi
is called a slayer of a Brahmai^a.

26. One who is always engaged in censuring others,
who is interested in self-conceit and self-aggrandizement and
who indulges in falsehood is spoken of as a murderer of a
Brahma^a.

27a. A person who consents to and abets these sins it
spoken of as a Brahmana-slayer.

27b-28a. A p»erson interested in alarming and frightening
others, a person who always finds faults with others and the
person who indulges in arrogant behaviour is called a murderer
of a Brahmana.

28b-29. A person who is always interested in accepting
monetary gifts and indulges in killing living beings, a person who
encourages unrighteousness is spoken of as a Brahmapa-murderer.
O king, thus, many sins are on par with Brahmana-slaughter.

30-34. fVine drinking

30a. 1 shall succinctly tell you the sins which are on par

with drinking of wine:

30b-31a. Eating of the food of attendants, resorting to
prostitutes, eating of the food of fallen persons—these are
declared as sins equal to drinking of wine.

31b-32a. Abandoning of worship, taking of food from the
professional worshipper of idols, and indulgence of sexual inter¬
course with women addicted to wine—all these are equivalent to
drinking of wine.

32b-33a. The Brahmana who, on being invited by a
Sodra, partakes of his food, should be known as a wine addict.
He is excluded from all holy rites.

33b-34. That mean fellow who does the work of an atten¬
dant with the permission of a Sndra^ incurs a sin equal to drinking
of wine. Thus many sins are proclaimed to be equal to wine
drinking. *

35-40a. Thefi*

35-36a. I shall now mention the sins which are equivalent
to the theft of gold. Listen. The theft of bulbous roots, roots
and fruits, of musk and of perfumed powder, and the theft of
jewels—^all these arc always equal to the theft of gold.

36b-37a. The theft of gold, iron, tin and bell metal, of

238

N&rada Purdtfa

ghee and honey and stealing fragrant articles—all these are
declared (in Smrtis) to be equal to the theft of gold.

37b-38a. The taking away of areca nut, of water, of sandal
and the taking away of the juice of leaves—all these are
equal to the theft of gold.

38b-39a. The abandonment of the Pitryajhas (offering of
libations of water, iSrdddha, etc.), omission of performing one’s
righteousness and holy rites and disrespect for the ascetic—
all these are equal to the theft of gold.

39b-40a. Taking away edible things, carrying away of
grains, and stealing of Rudraksa beads—all these are equal to
the theft of gold.

40b-44. Defiling the preceptor's bed’

40b-41a. Cohabiting with one’s sister or with one’s
son’s wife, or a woman in a monthly course is equivalent to the
sin of defiling the preceptor’s bed.

41b-42a. Sexual intercourse with a woman of low caste,
intimate association with women addicted to wine and sexual
intercourse with another person’s wife—all these are equal to
the sin of defiling the preceptor’s bed.

42b-43a. Cohabiting with the wife of one’s own brother or
of a friend or a woman who keeps entire trust in one, is equal to
the sin of defiling the preceptor’s bed.

43b-44. Performance of holy rites out of the prescribed
time limit, cohabiting with one’s own daughter, omission in
performing righteous duties and speaking low of the holy scrip¬
tures—^all these are proclaimed (in Smrtis) as equivalent to the
sin of defiling the preceptor’s bed. These and such other acts,
O king, are called great sins.

45-46. One who intimately associates himself with any of
these sinners shall be equal to them. Expiatory rites for these
sinful activities have been found with difficulty by great,
quiescent sages through the rites of atonement, etc. O king,
listen to the sins which cannot be atoned for by these expiatory
rites.

47. All sins are equally leading to infernal regions. It is
with very great difficulty that some way of expiating sins like
Brahxnana slaughter are found.

48. But there is no expiation^ anywhere to a i>erson who
hates a Brahmana. So also, O Ruler of men, there is no

1.15.49-61.

259

atonement for those who are ungrateful persons and those who
commit breach of trust.

49-50. There is no expiation anywhere to those persons
who intimately associate themselves with iSodra women, whose
bodies are nourished with the food of the Sodras and who indulge
themselves in denouncing the Ved€u. There is no expiation here
or hereafter to those who find fault with stories of saintly people.

51. Even through hundreds of expiations, it is impossible
to see the redemption of that Brahmana who enters a Buddhistic
shrine, even in a great emergency.

52. The Buddhists are heretics, as they are the revilcrs
of the Vedas. Hence, a Br&hmana shall not even look at them,
since they are excluded from righteous holy rites.

53. A Brahmana may enter a Buddhist shrine knowingly
or unknowingly. If he enters knowingly, there is no redemption
at all. This is the decision of the scriptures.

54-55. Since their sins are numerous, their stay in the hell
is for a period of ten million Kalpas. O Lord, other sins for
which there is no expiation are also mentioned now. Listen to
it even as I recount their stay in the hell.®

56. Those who have committed great sins stay in
each of the hells for ayuga. At the end of it they come back to
the Earth. They are born as donkeys in the course of seven lives.

57. Then for ten lives, they are born as dogs, getting their
bodies whipped and lashed. For the period of a hundred years,
they remain as worms in the fecal matter, after which they are
born as serpents for twelve lives.

58. O king, thereafter, in the course of a thousand lives,
they are bom as deer and other animals. Then for a hundred
years they are born as immobile beings. Thereafter, they take
up the bodies of alligators.

59. Then for seven lives they are bom as CSndSlas who
commit sinful crimes. Then, for sixteen lives they are bom as
I§Udras and other persons of the lowest castes.

60. Then for two births they remain as impoverished
persons afflicted with sickness. They are intent on always in
accepting monetary gifts, if^ain, they go back to hell.

61. Those whose minds are defiled by jealousy fall into the
hell called Raurava. Staying there for two Kalpas, they are bom
as Cd^ddlas in the next hundred lives.

260

NOrada Puritna

62. He who says *Don*t give* in regard to cows, fires and
Brihmanas is bom as a dog in the course of a hundred lives at
the end of which he is bom among the Cdj^iSlas,

63. Thereafter, he is bom as the worm in the fecal
matter and a tiger in the course of three births. At its end, he
goes to the hell and remains there for twenty-one Tugas.

64. Listen to the results of the sinful activities of those who
are engaged in slandering others, those who speak roughly and
harshly and those who create obstacles in regard to charitable
gifts.

65. Thieves are thrashed roundly by means of mortar
and pestle. They are reduced to powder. At its end, they have
to hold heated stone for three years (in the Tapta-Hla hell).

66-67. Thereafter, in the hell called KSlasUtra^ for seven
years, they are pared with the instrument (‘the thread

of death*, like the thread on the wheel with which the potter
cuts off a raw earthen pot in two). Those who have misappro¬
priated other men’s wealth bewail their sinful activities, as they
are being cooked in the hellish fires continuously, as a retribu¬
tion of their acts.

68. Listep to the terrible hell for the tale-bearers and
traducers of other men’s wealth. They have to hold in their
mouths red hot iron for a period of a thousand Tugas.

69. Their tongues are pressed and crushed by means of
very terrible tongs. Without being permitted to breathe they
are compelled to stay in very terrible hell (called Nirucchvdsa)
for a period of half of a Kalpa.

70-72a. 1 shall tell you the hell of those persons who
are ardently desirous of other men’s wives. Copper images
resembling those beautiful women are made and exquisitely
embellished in ornaments. They are then heated red hot.
The men are then compelled to embrace those images many
times. If any one is afraid of it and runs away, he is caught hold
of forcibly. Attendants announcing his sinful activities take him
round all the hells in order.

^ . 72b-73. O Lord of Earth, those women who abandon
thdr husbands and resort to others, are made to lie on beds of
red hot iron and are enjoyed by men of red hot iron per force for
a long time.

74. Then these wopien are released by them. They (the

1.15.75-86.

261

women) are then compelled to embrace iron columns blazing
like fire. They have to stand in that position for one thousand
years.

75. They are then bathed in liquid caustic acid and are
comp>elled to drink that liquid acid. At the end of it, they
experience the tortures of all hells for a hundred centuries.

76. He who kills a Brahmana or a cow or a Ksatriya or an
excellent king, experiences all tortures for a period of five
Kalpas,

77-78. Listen attentively to the resulting punishment to
him who enthusiastically listens to the censure of great men.
Red hot iron nails are pierced through their ears. Thereafter,
hot boiling oil is copiously poured into those holes so that the
ears are filled with it. He is then taken to Kumhhlp&ka hell.

79. I shall tell you the sufferings of the atheists who turn
their faces away from Hara and Hari. They will be compelled
to eat salt for ten million years.

80. Then, they are scorched and fried in red hot sand in
Rauraaa hell. These men of sinful acts remain in that hell for the
period of a Kalpa. O ruler of men, in other hells also (they
are tortured) like this.

81. With a thousand red hot needles they hurt and pierce
the eyes of those mean men who look with wrath at Brah-
manas furiously.

82. Then, O excellent king, they are sprinkled with
currents of liquid acid. Then, the people of evil activities
are cut and pierced by means of terrible saws.

83. Listen to the terrible hell of those who commit breach
of trust, those who break the bounds of decency and those who
covetously yearn for other men*s food.

84. They are compelled to eat their own flesh. They

are being eaten by the dogs continuously. They stay in everyone
of the hells for a year. ,

85. Listen to the treatment of those who are interested
in accepting monetary gifts from others, those who practise
astrology (accepting fees for the advice) and those who regu¬
larly partake of the food of professional worshippers of idob
(in temples).

86. O king, those persons who are always engaged in the
enjoyment of pleasures and who are defiled by their sins are

262 J^Orada Purttufa

miserably cooked by means of these tortures till the end of a
Kalpa.

87. Thereafter, they are filled with oil. They are afOUcted
through KdlasUtra (thread of Death). Thereafter, they are
compulsorily bathed in liquefied acid and fed on fecal matter
and urine.

88. At the end of it, they come back to Earth and are
born as Mleccha tribes. Those who are engaged in injuring
others go to the river Vaitarani.

89. Those who have abandoned the five great sacrifices
go to the hell Ldldbhakfa. One who abandons worship goes
to the hell Raurava.

90. O king, listen to the fate of those who exact revenues
and taxes from Brahmanas and villages donated to them.
They are subjected to these tortures as long as the stars and the
moon shine.

91. The leading king who levies the maximum tax from
the villages, experiences the tortures in the hells for five Kalpas
along with a thousand members of his family.

92-93a. The sinner who encourages and permits increas¬
ed taxation from villages of Brahmanas, O king, (commits the
sin as if) he has (actually) committed the murder of a
thousand Brahmanas. He stays in the terrible hell KdlasUtra for
the period of two cycles of four yugas.

93b-94a. The great sinner who discharges semen in
non-vagins {ayonis) as in masturbation), in those who are
destitute of vulva (Fiyonw), and uterus of animals {PaSu-yonis)
shall fall into the hell Reto-bhojana (where one has to subsist
on semen).

94b-95a. He then falls into Vasdkupa (a deep and narrow
well of fat). There he stays for seven divine years. That man
has semen for his diet. He becomes the most despicable man in
the world when reborn.

95b-96a. The man who washes his teeth with a twig of
a tree as the tooth brush, O king, on the day of fast (like Ekd~
doH) falls into the terrible hell called Vydghra-Pakfa (and remains
there) for a period of four_yagar.

96b-97. The person who abandons his religious duties is
called a heretic by learned men. He and a person who
associates with him are great sinners. They fall into

1.15.98-110.

263

hells in a serial order, in the course of thousand and millions
of kalpas.

98. Those who misappropriate the assets of the deity
of a temple, those who take away the wealth of their
preceptors, O king, contract sins similar to Brahmai^a-murder
and experience similar consequences.

99. Those who take away the wealth of orphans and
helpless persons, those who are hostile towards them, remain
in hell for thousands and millions of kalpas.

100. 1 shall mention the fruits of sins accruing to those who
engage themselves in the recitation and study of the Vedas in the
vicinity of women and Ssdras. Listen to it attentively.

101. They are compelled to stand with their heads down
and legs upwards. Thus, they are nailed to two pillars and are
compelled to inhale smoke continuously in this posture. They
stay thus for the period of year of god Brahmd.

102. He who discharges the impurity of his body (such as
fecal matter and urine) in the water or in the premises of a
temple incurs as terrible a sin as the destruction of a foetus.

103. Listen to the fruit of sins accruing to those who throw
teeth, bones, hair and nails in the precincts of a divine shrine
or the leavings of food into water.

104-105a. Spears are thrust into their bodies. They are
crushed with plough-share. While they cry and groan piteously
in their distress, they are fried and roasted in the extremely
terrible (cauldron of) boiling oil. They are made highly miser¬
able there and then they go to other hells as well.

105b-106a. He who steals the asset of a Brahmana or a
scented log of sandal or aloe-wood, goes to the terrible hell and
remains there as long as the moon and the stars shine.

106b-107a. O king, misappropriation of a Brahmana’s
assets yields sorrow and misery both here and hereafter. Here, it
brings about the destruction of wealth and it leads hereafter
to hell.

107b-109a. Listen to the fruit of sins accruing to a perjuror.
He undergoes all these tortures as long as fourteen Indras
reign. In this world his sons and grandsons perish. In the
other world, he falls into Raurava and other hells as well, in a
serial order.

109b-110. Leeches comparable to serpents are thrust into

NSrada Purdtja

die mouths of those men who arc excessively passionate and
lecherous and those who are propounders of false or heretic
views. Thus, they stay for sixty thousand years. Thereafter,
they are sprinkled with liquefied acid.

111-112a. Those who are devoted to flesh eating without
any reason, go to the hell Ksdra-kardama, From there they are
dragged into the hell Marut’PfOp&tana where they are trampled
over by elephants. At the end of the torture therein, they come
back to the Earth where they are bom with deficiency in their
limbs (i.e. are physically handicapped).

112b-113a. O Lord of men, he who does not cohabit
with his wife during the prescribed days after the monthly
menses, falls into the terrible hell Rauraoa and incurs the sin of a
Brahma^a-slaughter also.

113b-114a. If any one, though competent to prevent, does
not prevent some one seen practising the code of conduct of
others (instead of his prescribed duties), he incurs the latter’s
sin. Both of them fall into the hell.

114b-115a. O king, (sometimes) peop e count the sins of
sinners and intimate them to others. If the accusation is true,
they share it equally (with the sinners), but if the accusation is
false, they incur double that sin.

115b-116. He who falsely imputes sins to a sinless person
and censures him for it, falls into a terrible hell and remains
there as long as the moon, the sun and the stars shine. When
sinners are censured, half the number of their sins is dispelled.

117. He who takes up the vow of holy observances and
abandons them without observing them completely to the end,
experiences distress in the hell Asipatra and is reborn with
defects and deficiencies in his limbs, in the world.

118. The man who puts obstacles in the obser/ance of the
holy vows that have been undertaken by others, falls into the hell
iSUfma-bhojana which is excessively terrible and leading to misery.

119. He who shows partiality in administering justice and
in the instructions of dharmaj has no means of redemption, even
^tisr^ten thousand expiatory rites.

120. A person who partakes of forbidden food falls into the
hell Vi4-‘bhojya (wherein fecal matter is served as food) and
remains there for ten thousand years. Then he is born as a
Cdn^dla, where he always subsists on beef.

L15.121-133a.

265

121. One who insults and dishonours Brahmapas through
harsh words, incurs the sin on a par with Brahmai^a-
slaughter. He undergoes all the tortures of hell and is bom as
a Cani&la in the course of ten lives.

122. Expiatory rites as in the case of Brahmorhatyd (committ¬
al of Brahmana-slaughter) must be performed by the person who
puts obstacles, when something is being offered to a Brahmana.

123. If any one steals another man’s wealth and gives it
-away as a gift (to another person), the merit of the gift accrues
to the owner of the original wealth, but the thief who steals,
falls into the hell.

124. By not giving a thing after having promised it, a
man falls into the hell Ldld-hhak$a. O king, a person engaged
in censuring ascetics falls into the hell Sildmdtra.

125. Those who destroy parks and gardens fall into the hell
$va~bhojana where they stay for twentyone yugas. Thereafter,
they undergo all the tortures of hells in a serial order.

126. Listen to the evil destination attained by the destroyer
of shrines, of lakes as well as of flower-gardens, O king.

127-128a. They undergo all those tortures in the different
hells severally. Thereafter, they are bom as worms in the fecal
matter for twentyone kalpas. O king, thereafter, they under¬
take one hundred births in the Cdniidla caste.

128b-129a. Even during the course of my life, I am not
competent to narrate adequately the great sin of the destroyer

of villages and those who burn or plunder them.

129b-130a. The tortures that the partakers of other men’s
leavings of food and the persons engaged in injuring friends,
undergo are very severe. They suffer these as long as the moon
and the stars shine.

130b-131a. Those who have ceased to perform the rites
and the yynos for Pitrs (manes) and Devas, those who stay
outside the part of the Vedas, are notorious as heretics. They
undergo all sorts of tortures.

131b-132a. O king, thus, there are various types of tor¬
tures in regard to those who commit sins. I am not competent
to ennumerate either the sinners or the tortures, O Lord.

132b-133a. Who else other than Lord Visriu b capable of
mentioning the number of sins, tortures or righteous
duties ?

266

Mdrada Purib^

133b-134. When expiatoiy rites are performed in accord¬
ance with the injunctions of Dharma S&strasy the mass of sins is
annihilated. Expiatory rites are to be performed in the presence
of the lord of Laksmi (Visnu).

135. In case the holy rites suffer due to superfluity or
omission, the waters of the Ganga, the Tulasi plant, compa¬
nionship with holy persons and glorification of Lord Hari (arc
enough to compensate).

136. (In addition to these) non-jealousy and non-violence
are dispeller of sins. All holy rites dedicated to Visnu are indeed
fruitful.

137a. Those rites which are not so dedicated are futile as
like sacrificial oblations consigned to ashes (instead of offering
into the sacrificial fire).

137b-138. The Nitya (rites to be performed daily),
Naimittika (rites to be performed on certain occasions) and the
Kdmya (rites performed with the desire of achieving specific
objects) as well as other means of salvation, when dedicated to
Visnu, become Sattvika and fruitful. Devotion to Hari is the
greatest destroyer of all sins of men.

139. That bhakti (devotion) should be known to be of ten^®^
types. To the forest of sins it is like a great conflagration of fire.
O excellent king, it is practised by men whose natures are
characterised by sattva^ rajas and tamos.

140. O king, if any one worship® the lord of Sri for the
destruction of another, his devotion is the meanest of all Tdmasi
type of Bhaktisy since there is a wicked motivation therein.

141. If any one worships Narayana, the lord of the universe
with a deceptive mind like the unchaste woman serving her
husband, that Bhakti is the middling (Madhyamd) among the
Tdmasi type of Devotion.

142. O lord of Earth, if, on seeing others engaged in
t|ie worship of the deity, one begins to worship Hari with a
spirit of rivalry, that Bhakti is the most excellent among the
Tdmasi devotions.

143. If any one endowed with ardentmost faith woz^hips
Hari, seeking wealth, grain and other things that Bhakti is
the meanest among Rajas i bhaktis.

144. If any one worships Madhava with the greatest love
and affection keeping in view the attainment of worldwide fame,.

1.15.145-157.

267

thditBhakti is Madhyama (middling) among the Rdjasi bhaktis,

145. O lord of the Earth, if any one worships Hari, keep¬
ing in view the position of Silokya (state of being in the same
region with the lord) that Bhakti is glorified as the most excellent
among the Rdjasi Bhaktis.

146. If any one worships Hari for destroying sins com¬
mitted by himself and he is endowed with the greatest of faith,
Xh^.t Bhakti is the meanest among Sdttviki bhaktis.

147. “This is pleasing to Hari.’* If with this idea a person
scr\'es Hari and is endowed with a living faith that Bhakti is
the middling among Sdttviki bhaktis.

148. O king, if any one worships Hari like a slave unto
lord of Sri, with the knowledge that it is the injunction of
Srutis^ that Bhakti is the most excellent of all Sdttviki Bhaktis.

149. If after glorifying a little the greatness of Hari, a
man is pleased and happy in identifying himself with the Lord,
that Bhakti is the most excellent of all.

150. If any one perceives thus : “I am the great lord Visnu
himself. All this universe exists in me”, always know him to
be the most excellent of all good men.

151. Thus the devotion of ten types is the cause for the
severance of the bond of worldly existence. Even there, the
Sdttviki Bhakti is the bestower of all cherished fruits.

152. Hence, listen, O king, Bhakti to Janardana should
be pursued without any antagonism to one’s duties,'^ by one
who is desirous of conquering the mundane world.

153. If a man forsakes his duties and lives solely by devo¬
tion, Lord Visnu is not pleased with him. Visnu is pleased
only with the Acdra (performance of one’s own prescribed duty).

154. In all the Agamas (sacred literature), Acdra (perform¬
ance of one’s prescribed course of duties) is considered as
the foremost. Righteousness is born of Acdra and Acyuta is
the lord of Dharma.

*

155. Hence, Hari’s devotion should be pursued consis¬
tently with abidance by one’s own prescribed duty. Even the
Dharmas of those devoid of good conduct cause unhappiness.

156. The Bhakti devoid of pursuance of one’s own duty
(prescribed by one’s dharma) is glorified, if not proceeded with.
What has been asked by you has been narrated by me.

157. Hence, worship Janardana with full devotion to Dharma

268

J^drada PwdJja

(performance of the duties prescribed by Sdstras for you). Wor¬
ship Narayam who is minuter than the minutest, and you
will attain perpetual happiness.

158. I^iva alone is Hari himself.^* Hari alone is &va
himself. One who sees the difference between the two is a rogue.
He falls into ten million hells.

159. Hence, worship with the knowledge that Visnu and
•Siva are identical. One who creates difference, attains misery
here as well as hereafter.

160. O lord of people, I shall tell you the purpose for
which I have approached you. O intelligent one, listen with
attention.

161. O king, your grandfathers who have committed sins
of suicidal nature and have been burnt down by the wrath of
Kapila, are staying in hell.

162. O highly blessed one, deliver them by means of the
act of bringing the Gahga (over their remains).'* O lord of
Earth, indeed the Gahga destroys all sins.

163. O excellent king, if the hair, bones, nails, teeth or the
ashes of a person are touched by the waters of the Gahga one
is taken to Lord Vi^nu’s abode.

164. O king, the man whose bones or ashes are cast into
the Gahga by his kinsmen is liberated from all sins. He goes to
the abode of Hari.

165. O king, whatever sins have been mentioned to you
by me are destroyed by means of sprinkling with the drops of
the water of the Gahga.”

Sanaka said :

166. O leading sage, after saying this to the great king
Bhagiratha of righteous soul, Dharmaraja vanished immediately.

167. That king was highly intelligent. He was a master of
all topics in the sacred texts. He entrusted the care of the
entire Earth to the ministers and went to the forest for performing
penance.

168. After going to the Himalayas, he performed penance
on a peak which was sixteen Tojanas to the West of the hermitage
i^Nara and Narayana and was covered with snow.

169. By performing the penance, he brought down the
Gahga that sanctifies the three worlds.

CHAPTER FIFTEEN

1. rmidri yt narakd

The .SmrhJ, Purdpas and medieval digests on Dharma jSdstra declare that
if sinners do not undergo an expiatory penance {Pr&yaieUta) or are notpunished
by the King for their crime, fall into hell, and are born as lower animals and
even after attaining human birth they become marked by mal-formations,
diseases. The idea of hell is found in all ancient communities, e.g. Egyptians,
Hebrews, Iranians. In the figveda the idea about hell is vague but it became
more concrete from the time of Atharva Veda onwards. The gruesome descrip>
tions of the torture in hells are described in details in Smrtis and more lucidly
in Purdpas, a specimen of which will be found in this chapter.

2. There is a divergence of opinion about the number of hells. VP. 1.6.41
enumerates seven hells: Tdmisra (dark), Andha-ldmisra (blinding dark)^
MtMraurava (abounding in paths with heated surface {Pr&yaicitta Vweka
P.15), Raur<aia, Asipatra-vana (a forest full of trees with sword-blades to cut
up the sinner), Kdla-sutra (like a thread on the wheel with which a potter
cuts off a raw earthen pot into two), and Avici (Full of waves in which the
sinner is every now and then submerged). At another place (11.6.2*5) it
mentions 26 hells. Manu IV.88-90, AP.371.20-22, mention 21 hells. The list
in Manu IV.88-90 is as follows : Tdmisra, Andha-Tdmisra, Mahd-Raurava,
Raurava, Kolas utra, Mahdnaraka, Safljlvana (where one is killed and revived to be
killed again), Mahdvici, Tapana (burning hot as fire), Sampratdpana {Kumbhi-
pdka according to some. In it, the sinner is cooked as in a cooker), SaAghdta
(The sinner is compressed in a place smaller than his size), Kdkola (where
the sinner is pecked and preyed on by crows), Ku(jmala (The sinner is bound
into a bundle appearing like a bud), PuH’mrttika (of putrid stenching clay),
Lohaianku (when the sinner is pierced with iron nails), ^Ifa (Where the sin¬
ner is schorched with boiled flour), Panthdh (Where the sinner is made to walk
without break), ^alnudi (The sinner is pricked with thorns like those of Sdlmali
—silk-cotton-tree), Nadi (thrown in a river like the Vaitarat^i), Asipatra-
vana, Lokaddraka (Where the sinner’s limbs are cut up with iron).

The list of hells given here is practically the same as above. Here for
every kind of torture, a separate hell is assigned, and the number of hells went
on increasing depending on the ingenuity or imagination of the writer of
Puripfos to conceive new kind of torture. Ultimately these numbers increased
to thousands in the GP. Preta-Khap^a 3.3 *

narakdpdm sahasrdpi vartante hyompdnuja /

3. These describe the tortures in hells enumerated above. It is a certainly,
blood-curdling description.

4. These verses describe what actions come imder the ‘great sin’ Brahmana*
slaughter. It may be noted that even a slanderer of Brahmanas, or one who
obstructs his religious routine, or causing a Brahmin get up from the row of a
dinner or a person who abets to or consents these acts is called a Br ahmaij a-
slayer.

1270

Mrada PurSna

5. Next to BrShma^a-slaughter, wme*drinking is regarded as 'a great sin’
but under liquor«drinking is included eating food from a low<caste and from
a professional worshipper of idols, resorting to prostitutes, working as an atten-
-dant for ^Qdra.

6. TheB is regarded as a heinous crime. Here in addition to stealing of pre¬
vious stones and metals, abandonment of pitf’jKfjflas, non-performance of one’s
holy duties, are regarded as equivalent to theft.

7. With the exception of Soma’s adultery with Bfhaspati’s wife, we do not
have other outstanding cases recorded of ‘defiling the preceptor’s bed’. But
the NP includes under this category all cases of adultery whether with near
relatives or low-caste women or with one’s dependants, as also omission of
doing religious duties and speaking low of the scriptures.

8. These verses include the crimes for which there is no adequate expiadon
for redemption. It is interesdng to note that 'sins’ like ungratefulness, breach
of trust, entrance into a Buddhisdc shrine even in dmes of emergency are
included under 'unredeemable sins’.

9. This is a sort of a penal code supposed to be in force in the land of Yama.
The principles underlying these punishments are retribution and deterrence.

10. The tenfold classification is distinct from the tma-vidhd hhakti or the nine
modes or ways of Bhckti. Here tlie motivation whether it is dominated by
SattWy Rajas and Tamos—h taken as the basis.

11. Not only the NP. but other PurS^ also insist on a synthesis of A'amic (per¬
formance of duties prescribed by Sutra’s for one’s class or caste and stage of
life) and BhdtH.

12. Identity between gods Siva and Vi^pu is the main thesis of all Purd^as
irrespective of their classification as Saivite, Vi^^uite, etc. To them these are
the names attributed to the Brahman which is the only one Reality. Hence,
the futility of disputes between the advocates of Siva, Visi^u, or Sakti cults.

13. The efficacy of Ganga in destroying sins is repeated again inNP. infra
11.39.30-31, 40-64. The Vedic seers, Sm^ti and ?ur4{ta-writers, and Mihandha-
writers are unanimous in extolling the Ganga in the highest terms. A
reference to worb like Tirtha-CirUama^, Kalpa-taru (on Tirtka) etc. gives us
numerous verses (mostly quotations] on the greatness of the Ganga—which
is a special theme in the NP.

CHAPTER SIXTEEN

Bhagiratha Brings down The Gatlgd
Mrada submitted :

1. It behoves you to tell me what the Lord of the Earth
Bhagiratha did after reaching the snow-capped mountain
Himavan, and how he brought down the Gahga.

Sanaka narrated :

2. While he was going to the mountain Himavan for
his penance, O sage, the great king Bhagiratha, wearing matted
hair and bark garments, reached the banks of the Godavari.^

3. There in the great forest, he saw the excellent her¬
mitage of the sage Bhrgu. Many antelopes were frisking about
here and there in that hermitage. It was frequented by herds
of elephants.

4. It was resounded with the humming sound of the
hovering bees and the chirping of birds. Broods of boars wander¬
ed over it and the Camari deer fanned it with their bushy tails.

5. In that forest peacocks danced about and the deer
and the other animals tenanted in it. Great trees had been
eagerly nurtured by young girls in the families of sages.

6. It abounded richly in trees such as S&la, Tdla (Palms)
and Tamdla. It was embellished with fresh shoots of Hint&la
palms. It was decorated with (various flowering plants
such as) Mdlatlf TUthikd^ Kundoy Campaka and with Aivattha
trees.

7. There were many full-blown flowers. The hermitage
was inhabited by groups of sages. It was reverberating with the
chanting of Vedic mantras and the scriptural texts. The king
entered that hermitage of Bhrgu.

8. There he saw sage Bhrgu who was resplendent like
the Sun in lustre, who was surrounded by groups of disciples
and was eulogising the great Brahman,

9. He bowed down to the leader of Brahmanas by

272 J^drada Purd^

touching his feet (and other acts of reverence). Bhrgu accorded
him hospitable reception with due honour.

10. When the formalities of reception were completed
by the great sage Bhrg^, the modest king spoke to that leading
sage with his palms folded in reverence.

Bhagiratha said :

11. *‘0 holy Sir, O knower of all Dharmasy O sage
proficient in all scriptural topics, I am awfully frightened of
worldly existence. I inquire of you what brings about men*s
uplift (from Sadtsdra to the final Liberation— Mokfa).

12. O excellent sage, if I am to be blessed by you,
kindly recount to me the holy acts whereby the glorious Lord
becomes propitiated, O omniscient one.”

Bhrgu replied :

13. “O king, what you desire has been understood.
You are the most excellent of meritorious persons. Otherwise
how do you deserve to uplift the entire family of yours ?

14. If any one, whoever he may be, is desirous of uplift¬
ing his own family by means of auspicious acts, know him to
be Lord Visnu himself in human form, O king.

15. Listen attentively, O prominent king. I shall relate
to you that holy course of conduct whereby the Lord of gods
bestows on men the benefit desired by them.

16. O king, be devoted to Truth. Do not indulge in
violence. Always look after the welfare of all living beings.
Do not utter a lie on any account.

17. Eschew contacts with the wicked people. Entertain
intimacy with the saintly persons. Be engaged day and
night, in meritorious acts. Meditate upon Visnu,the Eternal
(Deity).

18. Perform the worship of Maha-Vi§nu. Attain excel¬
lent (mental) peace. Perform the Japa of the twelve-syllabled
mantra (viz. 0th namo bhagavate Vdsudevdya) and the eight-
syllabled mantra (viz. 0th namo Ndrdyandya). Welfare and fortune
will come your way.”

Bha^raiha submitted :

19. “O sage, what is regarded as the nature of the

I.16.20-31a.

273

Truth which is conducive to the welfare of all living bein^ ?
Of what nature is falsehood said to be ? Of what nature are
the wicked people ?

20. What is said to be regarded as the nature of good
men ? Of what nature is merit ? How is Vi§nu to be remem¬
bered ? Of what procedure is his worship ?

21-22a. Of what nature is quiescence said to be ? O
sage, what is the eight-syllabled mantra ? O sage, proficient in
the real nature of the truth, what is the twelve-syllabled mantra ?
It behoves you to explain everything to me by extending yoirr
greatest favour or grace on me.*’

Bhrgu said :

22b-23. “Very nice ! Exceedingly nice ! O hr^y
intelligent one. Your intellect is unsurpassably excellent. O
king, I shall explain to you every thing that I have been asked
of by you. The statement of what is factually correct, the
learned men call it the Truth,

24-25, Indeed, that should be uttered which is not
contradictory to Dharma, by those solely devoted to Dharma.
That statement which is uttered after taking into account
the place and time by good men, causing no offence to the
same, is called the Truth, Indeed it is non-injurious to all
creatures.

26. O king, that has been proclaimed as non-violence
which bestows all desires and which is ancillary to holy actx
and which is opposed to all wrong actions.

27-30a. The following' is proclaimed to be benevolence
to all the world by persons who are adept in Dharma. It is,
following the will of a person who discriminates between Dharma
and Adharma and the statement thereof. That should be known
as falsehood which is antagonistic to all benevolence and
welfare. O king, those hateful and foolish persons whose
intellect is always engaged in the evil path should be known as
wicked men. They are excluded from all righteousness
and piety. Those who follow the Vedic path, discriminat¬
ing between what is virtue and what is not and those who are
desirous of the well-being of all the world are glorified as
good men.

30b-31a. That which generates devotion to Hari, that

274

X&rada Purdna

which the good persons are enamoured of, and that which causes
spiritual pleasure is glorified as Merit.

31b>32a. All this universe is Visnu. Visnu is the cause

• • • •

of everything. I too am Visnu*’. It is this realization that is
known as Vifnu-smarana (remembrance of Visnu).

32b-33a. Visnu is identical with all deities. I shall
worship him in accordance with the prescribed rites. It is this
faith that is glorified as his Devotion.

33b-34a. Visnu, the perfect and the eternal, is identical
with all living beings. It is this awareness of non-difference that
is glorified as Samatd (Equalitarianism).

34b-36a. O king, impartiality towards friends and ene¬
mies, self-control and satisfaction with what is gained by chance—
is glorified as quiescence. All these have been proclaimed as
the bestowers of success in the accomplishment of penance.
They are the cause of the instantaneous destructions of all
heaps of sins.

36b-37. O king of kings, I shall tell you the great eight-
syllabled mantra that is destructive of all sins. It is the sole means
of the achievement of Purufdrthas (goals in life). It is pleasing
to Visnu and it bestows all super-human powers.

38-39. One shall perform the Japa of the mantra Namo
JVdrdyandya (obeisance unto Narayana) after prefixing the
Pranava (Om) to it. (i.e. Omnamo Ndrdyanidya). Firstly one shall
utter Mamo Bhagavate and thereafter Vdsudevdya. O great king,
by prefixing the Pranava to it, it (viz. Orh namo bhagavate Vdsu¬
devdya) is called the twelve-syllabled mantra. O king, the
efficacy of both the mantras —the eight-syllabled one as well as
the twelve-syallbled one—is the same.®

40a. Their equality whether in Pravrtti (active partici¬
pation in worldly life) or in Nivrtti (renunciation of worldly
activities) has been specially taught or pointed out.

40b-43. One should meditate on N^ayana wffio holds,
^ankha and Cakra^ who is quiescent and free from ailments,
whose left side is occupied by Laksmi, who is the lord that
accords fearlessness, who wears a crown and ear-rings, who
shines splendidly with various ornaments and embellishments,
who wears a brilliant necklace with the radiant Kaustubha jewel,
whose chest is marked with the curl of golden hair known as
Srivatsay who wears yellow robes, who is the lord bowed down

1.16.44-54.

275

to by Suras and Asm as t who has neither beginning nor end, and
who is the bestower of all desired blessings. The eternal lord
is perfect and immanent. He is of the form of perfect
knowledge.

44. O king, thus everything that had been asked by you
has been explained. Farewell to you. Attain the fruition of
your penance. Proceed ahead to derive the same happily.

45. The ruler of the Earth who was advised thus by Bhrgu,
the great sage, attained the greatest pleasure. He went to the
forest for the penance.

46. He reached the Himalaya mountains. He performed
a severe penance in the great holy centre Nadesvara,* in a
charming and meritorious spot.

47. The king took his bath three times a day. He subsist¬
ed on bulbous roots, roots and fruits. Everyday he greeted and
honoured the guests. He was devoted to the performance of
daily fire-worship.

48. He was quiescent and benevolent towards all living
beings. He was absorbed in the worship of Ndrayana. Thrice a
day, he worshipped Hari by means of leaves, flowers and holy
waters.

49. Spending a great deal of time like this, he courage¬
ously meditated on lord Narayana. Thereafter, he began to eat
only withered leaves.

50. Then the exceedingly righteous king became solely
devoted to Prdsjiayama (Control of breath). He began to perform
penance without even breathing.

51. Meditating on the infinite unvanquished lord
Narayana, the king remained without breathing for sixty
thousand years.

52. A terrible fire was produced from his nostrils. On
seeing it, all Devas, scorched by that fire, became excessively
frightened.

53. They went over to Mahavisnu. On reaching the
northern shore of the milky ocean, where the Lord of the worlds
abides the Prominent Devas eulogised the Lord of the chiefs
of Devas who protected those who respected him and sought
refuge in him.

54. Devas prayed : “We bow down to Visnu the sole
Lord of the worlds, the Supreme Lord who removes the distress

276

Ndrada PurS^a

of all those who remember him; who is naturally pure and
who is the embodiment of perfect wisdom and is spoken of as
perfect in nature, by those persons knowing of it.

55. The gpreat-souled Lord should always be meditated
upon by excellent Togins. He has carried out the tasks of
Devas by assuming bodies out of his own will. He is the embodi¬
ment of the Universe and its primordial Lord. We bow down
to him, the Supreme Person, Purusottama.

56. For the purpose of achieving the PurufSrthas (goals in
life), we bow down to Vi^nu, the ancient Purufa, that Ruler
(of the universe), worthy of worship, by uttering whose names
the sins of wicked men get dissolved.

57. It is through his brilliance that the sun and others
shine; they never transgress his commandments. We bow down
to that Lord of Devas who is of the nature of Kdla (Time or
Death) and whose form is constituted of Purufdrthas.

58. The lotus-born deity (Brahma) creates the universe;
Rudra annihilates it, and the Brahmanas sanctify the worlds
through Srutis; we seek refuge in that primordial Lord who
is the receptacle of all good qualities and who is the
preceptor of all.

59. We bow down to the most excellent pre-eminent Lord,
who can be realized only through perfect knowledge; who is
the cause of the achievement of what is desired and by good
devotees; who is the enemy of Madhu and Kaipabha!^
and whose footrest has been worshipped by both Suras and
Asuras.

60. We bow down to the Lord who has no beginning,
middle or end, the unborn great (Ruler of the universe), Siva,
the cause of destruction of the darkness called the beginningless
Avidyd —the Lord whose form is the essence of existence,
knowledge and bliss and who is devoid of form, etc.

61. We bow down to Narayana, Visnu, the infinite-I sa,
the yellow-robed God, worthy of being served by the lotusborn
deity Brahma and others, the beloved of sacrifices the
performer of sacrificers, the purest, the most excellent, the
imperishable Deity.

62. Maha-Vi§nu who was thus eulogised by Indra and
other gods, recounted to the gods the conduct (and antecedents)
of the King-sage.

1.16.63-74.

277

63. Thereafter, O Narada, the unsullied Lord consoled
Devas after assuring fearlessness. He then went to that place
where that saintly king was performing penance.

64. The Lord, the wielder of SaAkha and CakrCy the
embodiment of existence, knowledge and bliss and the preceptor
of all worlds, revealed, himself to that king.

65-67. On seeing him, the king bent down his head and
prostrated himself on the ground before the Lord whose eyes
resembled the lotus, who illuminated all quarters with
his brilliance, whose complexion was blue like the Atasi
flower, who was bedecked with shining ear-rings, with glossy
tresses and charming lotus-like face, who was resplendent with
a brilliant crown, who wore the jewel Kaustubha and the Sri~
vatsa mark (on his chest), who was bedecked with garland of
Sylvan flowers, whose arms were long, whose limbs were elegant
and whose lotus-like feet were worshipped by the lords of worlds.

68. He was overwhelmed with ecstatic delight. With
hairs standing on end and voice choked with emotion, he
uttered—“O Krsna, O Krsna, O Krsna, O l§rikrsna.

69. Visuu, the Immanent soul, the Preceptor of the
universe, the Creator of living beings, became pleased with him.
Overwhelmed with Grace, the Lord spoke thus.

The glorious Lord said :

70. “O Bhagiratha, O highly blessed one, what is
desired by you will be realised. Your grandfathers will come to
my world.

71. O king, with hymns according to your capacity, you
should eulogise l§ambhu who is another MUrti^ (form) of mine.
Indeed, he will instantaneously get your desires fulfilled.

72. He accepted the moon who sought refuge in him. So
propitiate god Siva, the bestower of happiness, who is worthy
of being eulogised.

73. O king, he is the deity without beginning and des¬

truction. He is the bestower of all desired blessings. On being
worshipped by you, he will inunediately accomplish your
welfare.” '

74. After saying this, the Lord of the chiefs of Devas,
Acyuta, the Lord of the worlds, disappeared. And the Lord of
the Earth got up, O excellent sage.

278

N&rada PurSm

75. O excellent Br^mana, the king was surprised. He
wondered, “Is this a dream or the true state of affairs. What
shall I do now ?”

76. Then a voice in the firmament loudly proclaimed to
him as he had become perplexed—“It is clear that this is the
truth. It docs not behove you to worry.”

77. On hearing it, the devout ruler of the Earth eulogised
ISdna, the cause of all and the king of all deities.

Bhagiratha said :

78. “I salute to Isana,® the lord of the universe, the des¬
troyer of the distress of those who bow down to the Lord—
the Lord incomprehensive through the valid means of know¬
ledge, who is the embodiment of Pranava (OM).

79. I bow down to Virupaksa, of the form of the universe,
the unborn, and the eternal one, the cause of creation, suste¬
nance and dissolution of the world, the embodiment of universe
and of fierce Semen.

80. I salute that Lord who increases the nourishment, on
whom the eminent Yogins meditate and who is devoid of
beginning, middle and end and who is Infinite Unborn and
Unchanging.

81. Obeisance to the over-lord of the worlds, who wanders,
who defrauds the evil doers; obeisance be to you the blue¬
necked god, to the Lord of Pa^us.

82. Glory to one whose form is consciousness; salute to
the Lord of nourished ones; Bow to one who makes the most
incompetent a competent one; obeisance to the Lord of the
Bhutas (Living Beings or goblins).

83. Obeisance to one armed with the Pinaka bow. Salu¬
tations to the wielder of the trident in hand and to the holder of
a skull in his hand; Bow to one who is the bearer of a noose
and an iron club.

84. Obeisance to you who are immanent in all beings;
Salutations to you, the bearer of a bell in hand; Obeisance to
the Lord of five faces and to the Lord of fields.

85. Obeisance to the supporter of Earth, who is the
primordial one amongst all living beings. Salutations to one
who assumes innumerable forms and yet is the attributcless
Great Atmm.

1.16.86-97

279

86. Obeisance to the Supreme god of Ganas (troops of
demigods). Salutations to the leader of Ganas and to Hira^a-
garbha; Salutations to the Lord of gold.

87. Bow to you the gold-semened one; to the gold-armed
one; obeisance to one who is both the form and witness of
meditation.

88-90. Salutations to you stabilised in meditation and to
one comprehensible through meditation. You are the Lord by
whom this entire visible Universe consisting of the mobile and
immobile has been illuminated and created by assuming the
forms of Pradhana and Purufa in the same manner as the rain
is created by the cloud. You are the Lord whom the knowers
of Reality consider self-luminous, great Atmans the highest
eternal brilliance, the Sun unto the eyes of men.

91-92. I salute the lover of Uma, the Lord of Nandin, the
blue-necked Sada^iva, Mahadeva, the conqueror of Death, the
Lord greater than the greatest; the greatest deity in the form
of iabda-brahmany the Cause of all. Obeisance to you, O god
with matted hair. Obeisance to you, Sadyojita.

93. Obeisance to the Cause of the origin of the worlds ;
obeisance to the purest one ; to the eldest and to the youngest;
obeisance to Manyu (anger). Obeisance to you the possessor
of Strength. Salutations to the Lord of Trayi (the three Vedas),
obeisance to the thread of sacrifices.

94. Obeisance to the energetic one. Salutations to the Lord
of quarters; bow to Kala of the form of Aghora; obeisance
to you of fiery semen; and to the highly great-souled one.

95-96. I bow down to that formless I la from whom all
these originated, viz., the oceans, the rivers, the mountains,
the groups of Gandharvas, Yaksas, Asuras and Siddhas, the
mobile and immobile creation, the greatest and the smallest
beings, the Sat and the Asat (existent and non-existent),
and Jivas and Ajivas (the living and non-living). His
lotus-like feet arc bowed to by the Yogins. He is the inner
Atman of everything. He is the only being who is independent
and is the virtue of the virtuous. To him I bov^ down again
and again.**

97. Eulogised thus, the great lord Sankara, the benefactor
of the worlds, appeared in firont of the king who had completed
his penance.

280

N&rada Fur&ria

98-100. O Narada, on seeing the Lord, the king prostrated
himself at his feet on the ground, like a wooden staff. The Lord
had five faces, ten arms, and the crescent moon embellishing his
crest. He was three-eyed, of elegant limbs and with serpents as
the sacred thread. The Lord had a wide chest and his lustre
was brilliant like that of the snow-capped mountain. Ele¬
phant's hide constituted his garment. His lotus-like feet were
worshipped by the Suras. After prostrating, the king suddenly got
up and stood in front of Siva with palms joined in reverence.

101-102. He bowed to Mahadeva, glorifying the name of
Sankara. After realising the devotion of the king, the moon-
crested god Sankara said to the king—“I am pleased. Choose
the desired boon. I have been delighted well by you by your
eulogy as well as by penance”.

103. Encouraged thus by the Lord, the king was highly
delighted at his heart. Reverentially folding his palms, he said
to the chief lord of all the chiefs of the worlds.

Bhagiratha said :

104. “O Mahesvara, if I am to be blessed by you by
granting boons, bestow the Ganga for the purpose of liberating
our forefathers.”

Sri Siva said :

105. ‘‘The Ganga has been given to you by me. The high¬
est is the destination of your forefathers. Excellent salvation
is granted to you.” After saying this, god Siva vanished.

106. The Ganga, the sole sanctifier of the world, slipped
down from the matted locks of the god Siva with matted hair.
She followed Bhagiratha sanctifying the universe on the way.

107. O sage, thereafter the goddess Ganga the pure, and
the remover of sins and impurities became well known in the
three worlds as ‘Bhagirathi’.

108. The Ganga, the most excellent among all rivers,
flowed over Jhat land where the sons of Sagara had been burnt
formerly due to their ovm sins.

109. As soon as the ashes of the sons of Sagara were (delu¬
ged and) sw'ept away by the current of the Ganga, they who had
been submerged in the hell, with their sins washed off, were
uplifted.

1.16.110-116

281

110. Those very same persons who were severely tortured
by Yama who was reviling at them, were honoured by him
later, when they were sanctified by the waters of the Gahga
that flowed over them.

111. After realising that the sons of Sagara had been absolv¬
ed of their sins, Yama duly bowed to them and honoured them.
Being much pleased in his mind, he spoke to them :

112. “0 princes, you have been liberated from the exceed¬
ingly terrible hell. Be seated in the aerial car and go to the abode

of Visnu.”

• •

113. Thus addressed by Yama, those noble-souled sons of
Sagara whose sins disappeared, assumed divine forms and
attained to the region of Visnu.

114. Of such powerful efficacy is the Gaiiga that had origi¬
nated from the tip of the feet of Visnu. She is well known all
over the worlds as the destioyer of great sins.

115. He who reads or listens to this meritorious narrative
that is destructive of great sins, attains the fruit of ablutions in
the Gangi

116. He who narrates this meritorious anecdote in front of
Brahmanas goes to Visnu’s abode whence there is no return to
the world of mortals.

CHAPTER SIXTEEN

1. CoMmn-talm appears to be a misprint, for neither Mill,, VR or any other
Purana nor De (Cdmi) mentions such a river in the Himalayas or associates
Bhagiratha’s name with that river.

2. The eight-syllabled Mantra—Ow nm Mrdj/smjia—is the traditional
Pahearatra Mantra, while the twelve-syllabled—Offi turn bha^anate Visu-
rfrndja-is the traditional mantra of the Bhagavata cult. The NP. tries a syn¬
thesis of both these traditional cults by declaring the same efficacy, accruing
from either mantra both in Prauftti and Muftti paths.

3. NadesVara is the same as Bindusaras (De, p. 134). It is a sacred pool
situated on the Rudra Himalaya, two miles south of Gangotri (De, p. 38).

4. There are two versions about these demon-brothers: (i) The demon-
brothers Madhu and Kaifabha were born through two drops of water fallen,
through the will of Visnu, on the lotus springing from his navel. They repre¬
sented the raio-gupa and tmo-gupa. A glance at those drops by Visnu, trans¬
formed the drops into those demons (Mik—idnii 347.25-26). They were
killed by Visnu in the Hayagriva form (ibid 347.69-70). (ii) According to DB
1.6.20-21, they were bom out of the ear-wax that flowed out of Vi^nu’s ears
while he was asleep on $esa.

5. Though the NP. is a Vaisnava Purana, the author takes such opportuni¬
ties to emphasize the identity of gods Siva and Vi§nu.

6. This eulogy of god Siva has several echoes from the Rudrdihjdya (TS
IV.5)~especially its l^amaka part {TS. IV.5.1), as a number of phrases from
that Siikta are incorporated in this prayer.

CHAPTER SEVENTEEN

Narration of the Vowed Observance of Dvddaii Daf-
The sages said :

1. Well done O Suta, O highly blessed one, the
excellent greatness of the Gahga that destroys all sins, has
been related by you who have great mercy in your heart.

2. O Suta, what did Narada of the divine vision ask
Sanaka, the excellent sage, after hearing the greatness of the
Gahga.

Suta said :

3. Listen, ye all sages. 1 shall tell you what has been
asked again by Narada, the celestial sage, and what he (Sanaka)
narrated.

4. After hearing the excellent greatness of the Gahga
that consisted of many narratives and mythological anecdotes,
the son of Brahma asked thus with great respect.

Narada said :

5. O sage, the meritorious greatness of the Gahga
has been heard by me from you, the merciful. It is greatly
blessed and all the topics therein have been unravelled. It is
the essence of good deeds alone. It destroys sins and bestows the
desired objects.

6. Those who are saintly, worship Visnu well. Tliey
strive for themselves as well as for others. With different kinds
of advices, they exceedingly enlighten the man of immature
mind and make him delighted.

7. Therefore, narrate (in detail) the holy observances^
of Hari which, when performed, make Visnu delighted.
The merciful Lord grants devotion to those who worship
him. It is known that salvation is the female slave unto it
(devotion).

8. Mukunda grants salvation to those who worship and
who are devoted to holy vows (pertaining to him), worship and

284

Ndrada Pwr&i^a

meditation. Pondering over the great difficulty in serving the
devotees, he does not grant the path of devotion to anyone.

9. O excellent sage, recount to me the holy rite that
makes Hari satisfied whether it be active participation in
worldly affairs or an act of renunciation. O bestower of honour,
you are a devotee of Visnu.”

Sanaka said :

10. “Well done, O excellent sage, well done. You are
really a devotee of Puru.sottama in view of the fact that you
enquire about the observances or deeds of the wielder of the
Sarhga bow (Visnu) again and again.

11. I shall expound unto you the holy observances of
vows that render service to the worlds and through which Hari
being propitiated, grants fearlessness (i.e. Liberation from
rebirth).

12. If Lord Janardana, whose symbol is sacrifice, is pleased
with anyone, he becomes happy here and hereafter and his
penance flourishes.

13. Great sages say that those who are devoted to the
worship of Hari, by whatever means that may be, go to the
greatest abode (Vaikunfha).

14. A man endowed with faith, should observe fast on the
Dvadaii (Twelfth) day in the bright half of the Margasirsa®
month and worship Jalcdayin (Lord Visnu who lies in the Milk
ocean) devoutly.

15-16. After duly washing the teeth, one should take
one’s bath and wear clean white cloths. O excellent sage, he
should be restrained in speech. With the feeling of devotion,
he should worship Hari with sweet fragrant sandal paste, smell¬
ing flowers, rice grains, incense, lamps and food offerings. He
should adore Visnu by saying, “Obeisance to you, O Kesava.’*

17. He should offer oblations of ghee and sesamum
seeds into the fire one hundred and eight times. At night, he
should keep awake in the vicinity of the S^agrama stone.

18-2la. He should perform ablution of Narayapa free
from ailments, with a Prastha measure of milk. He should
worship devoutly, Kelava accompanied by MahalaksmI three
times (that day) in accompaniment of sages, musical instru¬
ments and by food offerings of various edibles and foodstuffs.

I.17.21b-29.

285

Again after getting up early in the morning and completing the
accustomed daily routine, he should worship the Lord, as be¬
fore controlling the sense organs and restraining the speech. He
should be pure (in word and deed). Repeating the following
Mantra, he should offer milk pudding mixed with ghee and
accompanied by a coconut fruit to a Brahmana. He should
offer the monetary gifts with devotion.

21b-24a. “May Lord Ke^ava, the slayer of Ke^in, the
bestower of all kinds of riches and prosperity, grant me what
is desired, in view of this gift of excellent dish (the most exqui¬
site cooked rice, i.e. milk pudding).” Afterwards he should feed
the Brahmanas according to his capacity. Absorbed in (the
devotion of) Narayana, he should also take food along with his
kinsmen but with restraint in speech (i.e. in silence). He who
performs the excellent worship of Kesava thus, with devotion,
shall attain eight times the benefit of Pun^arika sacrifice.

24b-27. On the DvadaSi day in the bright half of the month
of Pausa,* the devotee shall observe fast. With the purity of
body and mind and keeping his sense-organs in restraint,
he should worship Hari saying “Obeisance to Narayana”. He
should bathe the Lord in milk and offer milk-pudding as Naivedya
(offering). He should worship thrice (on that day) and
keep awake during the night. He should duly adore Hari by
means of incense, lamps, Naivedya (offer of high dishes), scents,
fragrant and charming flowers, grasses®* dances, songs and
musical instruments as well as hymns. He should offer Kriara*
(a sesamum preparation) and cooked rice to a Brahmana
along with ghee and monetary gifts.

28. “In view of the gift of Krsara and the cooked rice
may Narayana be pleased—Narayana who is the Atman of
every one, and the Lord of all worlds, who is eternal and all-
pervasive.”

29. With the above Mantra he should offer the excellent
gift to a Brahmana. Thereafter, he should take food himself
along with his kinsnien.

*7Vtia is probably a; misprint for turya — a musical instrument. But the
corresponding line in the BfAon Ndradiya (Upa-Purana) xvi. 16 is Nityair gUaify
pravddyaii ca stotrais capi yajed Harim shows that the original word is.
“nrtyaih.”

286

Ndrada Purdiia

30. If a devotee worships Lord Naraya^a with devotion
as per above-mentioned procedure, he shall attain the benefit
of eight Agnif{0Tna7 sacrifices in full.

31-32. On the DvddaH day in the bright half of the month
of Magha, he should observe fast as before, saying “Obeisance
to you, Madhava.’* He should offer eight oblations with ghee.
With the same measure of milk as before, he should bathe
Madhava. With an attentive mind, he should worship with
flowers, raw rice, grains and scents.

33. As before, endowed with great devotion, he should
keep awake during the night. After finishing the morning
duties, he should worship Madhava again.

34. For the purpose of liberation from all sins, he should
offer a Prastha measure of sesamum seeds to a Brahmana with
due recital of the following Mantra and offer a cloth and the
monetary gifts as well.

35. “May Madhava, the Atman of all living beings, the
bestower of the benefits of all holy rites, grant all desires, in
view of this great gift of sesamum seeds”.

36. Repeating this Mantra he should offer it to a Brahmana.
Endowed with devotion and piety, he should feed Brahmanas
according to his capacity, remembering Lord Madhava.

37. O sage, he who performs the holy observance thus
and offers the gift of sesamum seeds, shall attain full benefit
of a hundred Vdjapeyefi sacrifices.

38. On the DvadaSi day in the bright half of the month of
Phalguna, the devotee should observe fast. The observer of
this holy vow should say, “Obeisance to you, O Govinda.”

39. After offering to fire one hundred and eight obla¬
tions of sesamum seeds mixed with ghee, he should bathe
Govinda with the aforesaid quantity of milk. He should be
pure in body and in mind.

40. He should keep awake during the night and perform
worship thrice on that day. After concluding the morning
routine, he should worship Govinda again.

4l-43a. He should offer an Aihaka measure of cereals
to a Brahmana along with a cloth and the usual Dakfind with
(the mantra) “Obeisance, O Govinda, O Lord of all, O
lover of cowherde^s folk, O preceptor of the universe, be
delighted with this gift of grains.” After observing thus the holy

I.17.43b-57.

287

vow, he shall be absolved of all sins. The man shall attain the
full merit of Gomedhamakha (cow sacrifice),

43b-46. On the Dv&daH day in the bright half of the
month of Caitra, the devotee should observe fast and worship
as before, saying, “Obeisance to You, O Visnu.” He should
bathe Visnu in milk of the same quantity as before, in accor¬
dance with his ability. O Brahmana, similarly, he should bathe
the Lord in a Prastha of ghee with due respect. As before, the
observer of the vow should keep awake during the night and
perform worship. Then he should get up early in the mor¬
ning and finish the daily morning duties. He should offer one
hundred and eight oblations of a mixture of honey, ghee and
sesamum seeds.

47-49a. Thereafter, he should offer an Adhaka measure
of rice mixed with honey, ghee and sesamum seeds to a Brah¬
mana, accompanied by the usual religious fee, uttering the
Mantra —“May Janardana be pleased with this gift of an A(jthaka
of rice grains,—Janardana who is Mahavi$nu in the form of
Prana (vital breath), who is the bestower of Pri^ and is the lover
of everyone.” By doing thus with devotion, the man shall be
freed from all sins. He shall acquire the benefit of the sacrifice
Atyagniftoma^ increased eightfold.

49b-52a. One should observe fast on the DvadaSi day in
the bright half of the month of Vai^akhaand with great devo¬
tion bathe Madhusudana the Lord of Devas with milk
measuring a Drona. Keeping awake during the night is obliga¬
tory, along with the worship for three times on that day. With
the repetition of the mantra “Obeisance to you the slayer of
Madhu”, he should perform Homa with ghee according to
his capacity. After duly worshipping Madhusudana with obla¬
tions for one hundred and eight times, he shall be freed from
sins. He shall attain the benefit of eight horse-sacrifices.

52b-57. The devotee should observe fast on the DvadaPi
day in the bright half of the month of Jyes^ha and bathe Trivi-
krama in an A^haka measure of milk. Endowed with devotion
he should worship, saying, “Obeisance to Trivikrama”. He
should offer one hundred and eight oblations with the milk
pudding itself. After keeping awake during the night, he should
again perform worship. Along with the usual Dakfind^ he
should offer twenty sweet fried cakes to Brahmanas with, the

288

Narada Purana

mantra, “O Lord of the Universe, O Lord of Devas,
O Supreme Lord, be pleased. Accepting this present, be the
bestower of what is desired by me.” In accordance with his
capacity, he should feed the Brahmanas. He should himself
take food observing restraint in speech. He who thus performs
the great holy observance pertaining to Trivikrama, shall be
devoid of sins and shall attain the benefit of eight Naramedhas^^
(human sacrifices).

58. On the Dv&dait day in the bright half of the month
of Asadha, one should observe fast and keep all sense organs
under control. The observer of the holy vow should bathe
Vamana in milk, of the same quantity as mentioned before.

59. He should worship by saying, ‘‘Obeisance to you, to
Vamana”. After offering hundred and eight oblations with
ghee and the Durva grass, he should keep awake during the night.
He should worship Vamana again.

60. With great piety, he should offer cooked rice with
curds, to a Brahmanaregularly worshipping Vamana, along with
the usual Dakfinas and a coconut fruit.

61. ‘‘Vamana is the bestower of intellect. He is the sacri¬
ficial priest. Vamana is always present in the materials (of
worship). Vamana is the redeemer from this (worldly existence).
Obeisance, obeisance, to Vamana.”

62. With this Mantra, he should offer the cooked rice
with curds. In accordance with his capacity, he should feed
the Brahmanas. By doing thus, the devotee shall attain the
benefit of a hundred Agniffomas.

63. On the DvadaJi day in the bright half of the month
of ^rdva^, the observer of the holy vow should observe fast and
bathe god 8ridhara in milk mixed with honey.

64. He should worship him saying, ‘‘Obeisance be to
Sridhara”, and offering scents, etc. in due order. O sage, he
should offer one hundred and eight oblations of Prfaddjya (ghee
mixed with coagulated milk).

65-67. After keeping awake at night, he should perform
the worship again. Excellent milk measuring an Aihaka
must be given to a Brahmana along with a cloth and the usual
religious fee, together with two golden earrings : O leading
Brahmana, in order to realize all the cherished desires, he should
repeat the following Mantra ; ‘‘O Lord Rama, O Lord of

1.17.68-78.

289

Devas, reposing in the milk ocean, O Lord of the Universe, be
delighted with this gift of milk. Be the bestower of all happiness.’*

68. In view of its being pleasure-bestowing, the performer
of the holy rite should feed the Brahmanas in accordance with
his capacity. By performing thus, the devotee attains the benefit
of, a thousand horse sacrifices.

69. On the DvddaH day in the bright half of the month
of Bhadrapada, the devotee should observe fast, duly bathe
Hrsikeia, the preceptor of the universe, in milk measuring a
drona.

70. The man should worship saying, “O Hrsikeia, obei¬
sance to you.” He should perform the HomdS^ with Cam (a
preparation of boiled rice, barley and pulse) mixed with honey
offering oblations one hundred and eight times.

71. After completing the rites of keeping awake, etc., he
should give to a knower of the Atman one and a half Adhakas
of wheat with Dakfind and gold according to one’s capacity.

72. With the Mantra^ “O Hrsikesa, obeisance to you,
the sole cause of all worlds. Grant all happiness unto me, in
view of this gift of wheat.”

73. According to his capacity he should feed the Brah¬
manas, and should himself take food with restrained speech. He
shall be absolved of all sins, and shall attain the benefit of Brahma-
medha.^^

74. On the Dvddaii day in the bright half of the month of
Asvina, the devotee should observe fast. With great devotion
and purity, he should bathe Padmanabha with milk.

75. He should perform Homa in accordance with his
capacity saying, “Obeisance to you, to Padmanabha., In accor¬
dance with the injunctions, he should perform worship with
sesamum seeds, cereals, barley and ghee.

76. After keeping awake during the night, he should per¬
form worship again. He should give a Kudava (measure) of
honey along with the usual Dakfit^S to a Brahmana.

77. (The mantra shall be)—“O Padmanabha, obeisance
to you, O grandfather of all worlds, be delighted with the
gift of honey. Be the bestower of all happiness.”

78. He who intelligently and devoutly performs the holy
vow pertaining to Padmanabha certainly attains the benefit of
a thousand Brakmamedhas.

290

N&radu PUrSija

79-82a» On the Dvddaii day in the bright half of the month
of Kirttika, the devotee should observe last. He should control
all his sense-organs. Saying ‘^Obeisance to Domodara** with
devotional feelings, he shoidd bathe IMmodara with milk,
curds or ghee measuring an A4haka. He should perform a hun¬
dred and eight Ahutis with sesamum seeds soaked in honey and
ghee. He should invariably observe the vow of keeping awake
(during the night), and should be devoted to the performance of
wor^ip thrice a day. In the morning he should worship the
Lord with charming lotus flowers. Again, he should perform
Homo, with oner hundred and eight oblations of sesamum seeds
and ghee.

82b-85. With great devotion he should give to a BrMiinana,
cooked rice along with Bhakfyas (side dishes of edible things).
(The mantra) “O D^odara^ O Lord of the universe, O
cause of aU causes, save- me compassionately. O Lord, O pro¬
tector of those who seek refoge.” With this Mantra he should
give the charitable gift to a Brahmana, well-versed in the Vedas
but burdened with a large family. In accordance with his capa¬
city, he must give Dakfind and feed the Brahmanas. After
performing the holy rites duly, the devotee should take food
along with his kinsmen. He attains twice the benefit of a thousand
horse-sacrifices.

86. O excellent sage, he who performs these excellent
DvddaH vratas for a year, attains the highest region.

87. He who devotedly performs these rites for one or two
months, attains their respective benefits as well as Hari’s
region.

88-90. After performing the observance of the vow for one
full year, the devotee should perform the Udydpana rite (formally
concluding it), O leading sage, on the DvadaSi day in the dark
half of Margasirsa. He should take his bath early in the mor¬
ning in accordance with his prescribed course of duties, after duly
cleaning the teeth. He should wear white garments and gar¬
lands with white unguents and scents. He should erect an
exquiiiite pandal, splendid in form and square in shape. It
should be fitted with bells, chowries, etc. and embellished with
tinkling bells.

91-92. It must be bedecked in flowers and garlands.
Canopy and banners shall add to its splendour. It should be

1.17.93-103.

29*1

screened with a white cloth. Rows of lamps would beautify
it. In its middle a Sarvatobhadra^^ (an auspicious design or
‘Mandala’ in five colours) should be made. It should be duly
beautified. The devotee should place twelve jars filled with
water on that platform.

93. Five kinds of precious stones'* must be put inside the
jars and all of the jars with five kinds of precious stones depo¬
sited in them, should be covered with a well-washed white cloth.

94. O Brahma^a, the performer of the holy rites should
devoutly make the image of l^ak^minarayana in gold, silver
or copper.

95. The devotee with good control over his sense-organs,
should place the image on the jars. Or its price or gold accord¬
ing to his capacity may be placed (on the jars), O excellent
Brahmana.

96. In all holy rites the sensible devotee should avoid
dishonesty or perfidy in money. If he commits it, his span of
life, wealth and riches will dwindle down.

97. At the outset, the devotee endowed with piety should
bathe Lord Narayana who, free from all ailments, is lying on
(the serpent) Ananta^ with PancSmrta (the mixture of five sweet
things, viz. milk, curds, ghee, honey and sugar).

98. The services rendered (prostration, etc.) should be
based on Kesava and other names (of Vi§nu). He should keep
awake during the night, by listening to PuranaSy etc.

99. He should bring under control slumber. Observing
fasts, he should subdue his sense organs. In accordance with his
capacity and wealth, he should worship the Lord, thrice in a
day.

100. Getting up early in the morning and finishing the
routine duties of the morning, he should, through Brahmanas,
get offered a thousand oblations of sesamum seed while
repeating the Vydhrti mantras. *

101. Thereafter, he should worship the Lord with' scents,
flowers, etc, in the prescribed order. In front of the Lord^
he should listen to the Purdnas.

102. He should give cooked rice mixed with curds, milk
pudding, ten Apupas (sweet pies or sweet round cakes) with
ghee, to twelve Brahmanas along with the usual daksi^.

103. “O Lord of gods, O Lord of the universe, O lord

292

Ndfada PurSna

whose person is for the purpose of blessing the devotees, O
Krsna, accept the present. Be the bestower of all desired
objects.”

104. With this Mantray he should offer gifts. With palms
joined in reverence, he should pray. The performer of the Vrata
should kneel on the ground humbly.

105. (Prayer)—“Obeisance, obeisance to you, O king of
the kings of Devas. Obeisance be to you, O Lord, O receptacle
of the worlds, render the fruit of my vow complete today.
Obeisance be to you, O Supreme Person.*

106. Thus, he should pray to the Brahmanas and to Lord
Purusottama. He should offer Arghya to the Lord accompanied
by Mahalaksmi.

107. “O Lord of Laksmi, obeisance to you, to the resi¬
dent of the milk ocean. O Lord of Devas, accompanied by
Laksmi, accept the Arghya.

108. I salute Acyuta whose remembrance and the utter¬
ance of whose name makes whatever is deficient in penance,
performance of sacrifice and other rites compensated immedia¬
tely and made perfect and complete.”

109. After having prayed thus to the Lord of Devas*
the devotee should offer the image to the preceptor along with
Dak}ind.

110. Thereafter, he should feed the Brahmanas according
to his capacity. He should give them Dakfinds also. After¬
wards, restrained in speech, he should himself take food
surrounded by his kinsmen.

111-113. In the company of learned men, he should listen
to the story of Visnu till evening. The man who thus observ¬
es the DvddaSi vow, O Narada, attains all desires both here
and hereafter. Absolved of all sins, accompanied by twenty-
one generations of his family, he goes to Visnu’s abode after
reaching which none feels grieved.

O Brahmana, the man who listens to tliis excellent DvddaSi
Vrata, or reads it, attains the benefit of Vdjapeya sacrifice.

CaiAPTER SEVENTEEN

1. Although the colophon states Mirga-lfrta-Sukla-Dv&daSf-Vrata-Kathana
as the heading of the chapter, here what is known as DvSdaSi Vrata
is described. The Vrata is to start on the 12th day o£ the bright half of Mirga-
iir^a and god Vi;nu in the form of Keiava, is to be adored. The following is
the list of the forms of Vi;pu to be worshipped on the particular Dvddatt,

Dv&daSi (Twelfth) day in the bright half of Spteial Form of Viffot to bo

the month of : worshipped.

1.

Margafir^a

Kelava

2.

Pausa

Nar&yaua

3.

Magha

Mddhava

4.

Ph^guna

Govinda

5.

Gaitra

Visnu

6.

Vaisakha

Madhusudana

7.

Jyestha

Trivikrama

8.

Asadha

Vamana

9.

Sravana

Sridhara

10.

Bhadrapada

Hffikesa

11.

Asvina

Padma-nibha

12.

Kfirttika

Damodara.

All these forms are according to the serial order of the twenty four names
of Vi^nu in the SantUiyd (twilight) prayer.

The general formula of the observance of this Vrata is as follows :

Observance of fast—wearing white garments after bath—worship of
Visnu in Ke^va form with the usual materials and offerings—observance of
silence during worship—offering of one hundred and eight oblations in fire—
observance of vigil at night near the Salagr&ma stone—^The next day, the
deity to be bathed in nulk (or a milkproduct)—worship three times a day
along with Lak$mi—^Finid Pfmoedya~o{ Piyasa (Rice-pudding) with a cocoa-
nut and Dakfkdl to be offered to a Br&hma^a—^Feeding of Brahmauas—
Breaking of fast sdong with one’s kinsmen but with control over speech.

There are minor variations with each DvddaSi but the outline is the same.
After observing this Vrata for full one year, there is its UdySpana (concluding
rite).

It is found that this Vrata is the same as given in Mbh. AmiS&sana Ch. 109
and is called there Vif^or dvddaSakam or twelve days dedicated to god Vifou.
AP. Ch. 188 gives a number of Dv&dail Vratas different from that in the NP.
Out of fifty such Vratas, Kftya Kalpataru (Vrata k£(i^a) describes 26 Vratas,
Hemcdri in CC (Vratakhapd^ I* pp- 1162—1222) describes these various

294 Ndrada furda^a

Vratas. This has been a very popular Vrata as it is described in various Dharma-
^dstra digests.

2. Vratdm —^The Purd^ concept of Vrata implies "any undertaking, religious
or ascetic performance or observance, vow or religious duty and thus seems
to be an amalgam of fte, dharman and Vreda concepts of the Vedic period.
l.ater on, VriUa became Vrata-dBurma and had a strong hold on the public.

3. These verses describe how to observe the Dvida&^Vrata (firtnn the month
of and) for the month of Miu'gaiir^a. As is wellknovm, Lord Krw* declares
himself to be M^gaSr^a among the months of the year {m&s&nim M&rgailrfo-
*htm) in BG- X. 35* Hence, the propriety of begiiming this Vif 9 u-Vrata from
Margaiirsa.

4. These verses describe the observance of DvddaM-Vrata in the month of
Pausa.

5. Tfiiaih is most probably a misprint for Turyai^ ‘with trumpets. The
Vehkateivara Press edition of this Purana has a number of such misprints. But
as the corresponding verse in The Sfkan Naradiya XVI. 17 is nrtyaih and that
suits better in this context, I have translated ‘dances.’

6. Kfiara according to Skd. is as Tulya-tUdnnam, but Kfiard is what is known
as Khicarf (fe^) in Hindi and Marathi. If KriarSnnam is dissolved as
KTiara+ anna ‘the spicy preparation of rice and pulse {dal)' gives a better
meaning.

7. Name of a Soma sacrifice. Sacrifices arc divided into ifth Soma.

There are seven forms of the Soma sacrifices, viz. Agniffoma, Atyagniffoma,
Ukthya, SodaSin, Vdjapeya, Atirdtra and Aptorydma. The Agmstoma is the model
of all Soma sacrifices. The Agnistoma is of one day duration {ekdha) and is
an integral part of jfyotiffoma and hence both are many times identified.
(For details of this sacrifice vide HD. Vol.II. Ch. XXXIII pp. 1133-1203),

8. Vdjap^a —^Though this is a form of Jfyotiffoma and though it follows the
procedure of the Soma sacrifice called Sodaiin, it has many special features
which may claim the class of an independent sacrifice. The characteristic
feature is that the number seventeen has a sypecial sigmficance in this sacrifice.
For example ; there are 17 Stotras, 17 Nostras, 17 objects as sacrificial fee, etc.
It gives sovereignty or post of Indra to the sacrificcr (For details HD Il.ii.
pp. 1206-1214).

9. AtyagiUffomer~^9. variety of Agniffoma (see note above). Here only the
Sodaii Statra apd Sode£ia cup are added (vide S.B.E. 41, p. XVII).

10. Nara-nudha though liter^ly translated as ‘human sacrifice’ in dsc bracket,
actually involves no killing of human bemgs. Thu point is generally overlooked
by its critics. It is only a symbolism.

11. Huntt is obviously an arfu form of Pot 3 P. sg. of “s/bu^'to offer oblations,
perform a sacrifice.’

12. Brafyna-medhas is Brahma-yajfla or recitation of Vedas. Its earliest
description is given in Satapatha Br. XI.5.6.3-8. It defines SoSdhydyo vai
brahnay^jflah —‘Recitation of Veda, etc. is Brahma-yajda.

It is a daily duty, but now-a-days, it is formally recited in a nut-shell on
j^ava^j dav in the Deccan. The reference in the NP. shows the great
importance given to the recitation of the Vedas in those days.

294a

NOrada Pur^

Note 13» p. 295 (on 1.17.92, p. 291] Sanato~Bhadra (a cross-section)
^="Black; G»Grccn; Z^aRed; M^*=Whitc; Y-Yellow.

Y

Y

Y

Y

Y

Y

Y

R

R

R

R

Y

Y

R

R

Y

Y

R

R

Y

w

W

w

w

w

3

Y

R

R

R

R

Y

6

W

w

w

D

Y

Y

Y

Y

Y

D

G

G

w

w

D

D

W

6

6

G

G

D

D

D

W

W

G

G

G

G

D

D

W

W

W

G

G

G

G

D

W

W

W

D

G

0

G

D

W

W

D

n

D

G

G

w

W

D

D

D

0

D

D

W

w

295

Motes

13. Sarvatobhadra literally means 'auspicious on all sides?’ It is a Maeida
(a geometrical design) common to all worships. As the ^dradAtilaka lll.lSl
states :

maoidam sarvato-bhadram etaf-s&dhdraeam mxtam f

The same work instructs that the maodda should be drawn with five colour*
ed powders, viz. ye'low with turmeric powder, white produced from husked
grains of rice, red with Kusumbka powder, black with the fine powder of half-
burnt inferior cereals, sprinkled with milk and greenish with powder of the
leaves of bilva tree {ibid III 122-24). cf. AP. 3-19-20. There appear to be
some differences about the figures to be drawn. For example the quotation
of SKP in CC as quoted in the Vrata rdja p. 9 is different from that in the
jMndrpava Tantra 26.15.16.

It is enough to note that it is a special design in five colours and was regard¬
ed auspicious in all worships.

14. There is a difference of opinion about the ‘five jewels’ {pafka ratnas) to
be deposited in the jars. According to Aditya Purina quoted in CG Vrala
Khaodo 1-47, they are gold, silver, pearl, coral and rdj&varta (Lapis Lazuli)
but, according to Kdlikd Purd^ta quoted in CC on Kdla p. 413 they are : gold,
diamond, sapphire, ruby and pearl. Vrata rdja p. 6 quotes these and adds
one more from the Vipfudharmottara as follows :

It gives the list of nine /irecious stones :

muktdphalam kirafyam ca vaidmyam padmardgakam f
pufpa-rdgam ca gomedam nilarh gdrutmakarh tathd f
pravdla-yuktdnyuktdni mahdratndni vd nova //

They are pearls, gold, lapis lazuli, ruby, topaz, gomeda (a gem found in the
Him.ilayas. It is of four different colours, viz. white, pale, yellow, red and dark
blue), a sapphire, an emerald and corals.

CHAPTER EIGHTEEN

The Holy Observance Pertaining to Lakfmi-Hdrdya^^

Sanaka said :

1. O excellent sage, listen. I shall tell you another
holy observance that removes all sins, destroys all miseries and
is very sacred and meritorious.

2. It bestows all desired objects to the Brahmanas,
Ksatriyas, Vaisyas, Sudras and the women folk. It yields the
benefits of all other holy rites.

3. It is conducive to righteousness; it destroys bad
effects of evil dreams; it wards off (the influence of) evil pla¬
nets. It is the excellent Purnimd Vrata (observance of the full
Moon day), well-known in all worlds. If it is performed, a
ten million heaps of accumulated sins perish.

4. On the full moon day, in the bright half of the month
of Margasirsa, the devotee should, after duly washing the teeth,
perform the rite of ablution according to the prescribed
procedure, and be self-restrained and pure.

5-6. He should return home and wear pure and white
garments. With restrained speech (i.c. silence), he should wash
the feet and sip water as Acamana. Remembering Lord Nara-
yana, he should perform his usual daily worship of gods. He
should, thereupon, worship Lord Laksmi-Narayana devoutly
with the solemn vow.

7. The performer of this Vrata (observance) should
devoutly worship saying, “Obeisance to Narayana”. After
invoking the deity and offering him a seat, etc., he should wor¬
ship the Lord with scents, fragrant flowers, etc. with full concen¬
trated mind.

8. The observer of the holy rite should propitiate the
Lord with songs, musical instruments, dances, hymns, readings
of PurStnas^ etc. also.

9. The devotee should make a raised platfonn of an Aratni
(about 45 cms.) square, in front of the Lord and place fire

1.18.10-20

297

thereon, in accordance with the rules laid down in Grhya SUtras.
Repeating the Purufa sOkta upto Ajya hymns he should propitiate
the Lord by performing the Homo with ghee, Cam and
sesamum seeds.

10. In order to dispel all sins he should assiduously
perform the Homa once, twice or thrice, according to his
capacity.

11. After completing the Homa duly, in accordance with
the injunctions laid down in one’s own Grhya sUtra including
all expiatory rites and other rites, the intelligent person should
mutter the $dnti sUkta.^

12. Afterwards he should approach the deity and perform
the worship again. With piety, he should dedicate the obser¬
vance of the fast unto the Lord.

13. Observing fast on the full moon day, he should pray
“O Lotus-eyed God, I shall partake of food, the next day. Be
pleased to be my refuge.”

14. After submitting thus to the Lord, the devotee should
take white flowers and raw rice grains in his hand, kneel on
the ground and offer Arghya to the Moon.

15-16. “O lord of RohinI, born in the family of Atri,
and in the milk ocean (as well), (kindly) accept the Arghya
offered by me, O Lord.” After offering Arghya thus to the
moon, he should stand facing the east. Looking at the moon
with palms joined in reverence, he should pray thus.

17. “Obeisance to you, of white raysj salutations to you
to the lord of the stars, and to the lord of Rohini; obeisance be
to you, to the brother of Laksmi.”

18. Thereafter, he should keep awake during the night
by listening to the Purdnas and other pious activities. He
should control his sense-organs and be pure. He should avoid
the very sight of heretics.

19. Thereafter, he should perform the routine and con¬
ventional duties in the morning, in accordance with the pres¬
cribed injunctions. Again he should perform the worship of
the Lord befitting the extent of his riches.

20. He should feed the Brahmanas according to his capa¬
city. With purity and restrained speech (silence), the man
should take food along with kinsmen and servants as well as
•others.

298

Ndrada Purd^a

21. In the same manner, he should observe fast on the
full moon days of Pausa and other months and with due
devotion should worship the infallible Lord Narayana.

22. Performing thus for one year, he should perform
the ritualistic concluding ceremony on the full moon day in
the month of Karttika. I shall tell you the procedure for the
same.

23. He should construct an exquisite pavilion {Maniapa)
extremely auspicious in nature and square in shape, beautified
with flower garlands and shining with a canopy and a row of
banners.

24. Many lamps and tinkling bells should brighten its
splendour. It should be decorated on all sides with mirrors,
chowries and water-pots all round.

25. O Brahmana, in the middle, there should be a
Sarvato-Bhadra shining with five colours. Thereon the devotee
should place a jar full of water,

26. The jar should be covered with a cloth of very fine
texture. O Brahmana, an image of lord Laksmi-Narayana
should be made in gold, silver or copper and placed over it.

27-28. The image should be bathed in Pancdmrta and
worshipped in the serial order, by scents, etc., and food offerings
of various kinds. With due devotion and restraint over the sense-
organs, he should keep awake during the night with due faith.
On the morning of the next day, he should worship Visnu as
per procedure prescribed for it.

*29. The image should be presented to the preceptor
accompanied by the usual Dak?ind. He should feed the Brah-
manas in accordance with his capacity. If one is affluent enough
one should feed the Brahmanas unobstructedly without any
restriction on their number.

30. With proper attention and purity of mind, he should
perform the Ddna of sesamum seeds befitting his capacity. The
clever devotee should perform Horna rites in the fire duly, with
sesamum seeds.

31-32. If a man performs this holy vow —vrata properly,
he will enjoy all pleasures here in the company of his sons,
and grandsons. He will be liberated from his sins. Accom¬
panied by ten thousand members of his family, he will go to
Visnu’s abode, difficult of access even to the Togins.

CHAPTER EIGHTEEN

Lakfmi-NdT&ya^a Vrata
(of Margasirsa Purijima)

1. Lakfml-N&riyam-Vrata :

This Vrc^a is different from that given in CC. Vrata.il.164 and also other
about 38 Putxiimd vratas given therein (pp. 160-245). The Vrata-rUja also is
silent about this. This vrata is to be observed from the Full Moon day in the
month of Margasirsa ending it on the Full moon day of Karttika,—^Thus
completing one full year i.e. 12 Purpimds. The Vrata can be undertaken even
by women and iSudras.

2. The ^Snti sSkta —■

The belief that some calamities or effects of ill omens, bad dreams, evil
influences of stars, unprecedental or unnatural happenings, etc., can be pre¬
vented or mitigated by the recitation of some Vedic Suktas is found since the
later Vedic times and the Sutra period. The following Sukfat are regarded as
^Snti SWetas, the recital of which is beneficial:

{1) A no bhadrahi (RV.I.89.1-10)

(2) Svasti na Indro (RV. 1.89.6-10)

(3) ^am na Indragni (RV,VIII.35.1-11) This is regarded as Sdntik&dhy&ya
(Mt.P.274.56).

(4) Tata Indra bhaydmahe (RV.VIII.61.13-18).

(5) Bhadram no api vdtaya manah (RV.X.20.1)

(6) Aiuh iiidno (RV.X.103.1-13).

(7) Munedmi tvd (RV.X.161.1-5).

(8) Tyam-u fu (RV.X.178-1-3).

(9) Mahi triadm (RV.X.185-1-3).

(10) Rdtrl Vyakhyat (RV.X.127.1-8).

A reference to Bloomfield’s Vedic Concordance shows that these verses are
repeated in other Vedic texts like TS., AV. etc.

The belief in the auspicious and protective effects of recital of holy texts
is found in Buddhists of Lanka and countries of the South East Asia. There
are 30 such suttas such as Makd mangala sutta, Metti sutta, Dasa-dhamma sutta
and others in Pali Sutta Pifaka and they are used for similar purpose as the
Vedic Suktas in Brahmanism. These suttas are called Parittas ‘Protectors’
and they are the most popular in Burma (M! Bode —The Pali Literature of
Burma, pp. 3-4).

CHAPTER NINETEEN

Installation of the Banner

Sanaka said :

1. “I shall expound to you another holy Vrata which
dispels all sins and causes delight to Visnu. It is named Dhvajd-
ropana^ (installation of the banner).

2. He who installs an excellent banner on the temple
of Visnu is honoured by Brahma and others. What more need
be spoken (in praise of it) ?.

3. The gift of a thousand Bhdras^ of gold to a man bur¬
dened with a large family is but equal in benefit to the rite
of installation of the banner.

4. Tlie excellent ablution in the Gaiiga or the service
unto the TulasI plant or the adoration of iSiva-Linga is on
a par with the installation of the banner.

5. O Brahmana, unprecedented it is ! Rare and un¬
equalled it is ! It is unprecedented ! It is a rite that dispels all
sins, the rite called Dhvajaropana.

6. I shall describe all those rites ancillary to the installa¬
tion of the banner. Even as I recount it, listen.

7. On the DaJami (tenth) day in the bright half of the
month of Karttika,® a man in complete self-restraint, should
assiduously perform the rite of ablution beginning with the
cleaning of his teeth.

8. The Brahmana devotee should take food only once.
He should observe the vow of celibacy. Remembering the lord
Narayana, he shall sleep in front of the deity. He should be
pure and be clad in white robes.

9. He should get up early in the morning and perform
the rites of Acamana and ablution duly. After finishing the daily
routine of prescribed duties, he should worship Visnu.

10. Causing the Svastivdcana (the utterance of benedic¬
tion) along with four Brahmanas, the devotee should perform
the Pfdndi Srdddha^ (Sraddha, preliminary to Sarhskdras and
festive occasions) in the holy rite of the installation of the banner.

11. Repeating the Gayatri, he should sprinkle the banner

1.19.12-21.

301

and the flag-staff along with the cloth. Devoted to them, he
should worship the sun, moon and Vainateya (Garu<^a).

12. He should worship Dhatr and Vidhatr (gods Visnu
arid Brahma) on the staff of the flag, with turmeric, raw rice
grains, scents and other things and particularly with white
flowers.

13. Thereafter, he should get a small plot measuring a
Gocarman^ (scrubbed, cleaned and smeared well. The sacrificial
fire should be placed there. One should oblate ghee and other
things in the prescribed order* in accordance with the injunc¬
tions in one’s own Grhya Sutra.

14-15. He should offer a hundred and eight oblations of
milk pudding and ghee in the homa. At the outset, the Purufa
SGkta (RV.X.90) is repeated, then the Sukta Vifrwmukam
(RV.1.154) etc. and then The Irdvati (RV.VII.99) (should be
repeated). Thereafter, he should give eight Ahutis (in the fire)
saying Vainateydya svdhd. Thereafter, O Brahmana the Suktas
Somo Dhenum (RV.I.91.20) and Udu tyam (RV.I.50.1) should be
repeated and oblations be offered.’

16. There, he should repeat the sukta pertaining to the
Sun (viz. RV.I.50) and the ^dnti Suktas in accordance with
one’s capacity. With purity, he should keep awake during the
night in the vicinity of Hari.

17. Thereafter, he should get up early in the morning and
complete the daily routine activities. As before, he should
worship the Lord with scents, sweet smelling flowers and other
things in due order.

18. Thereafter, the splendid auspicious flag should be
taken to the shrine of Visnu, to the accompaniment of auspi¬
cious musical instruments, chanting of the SSktas, dances and
singing of hymns.

19. O Brahmana, the joyous devotee should firmly plant
the flagstaff (with the hoisted flag) either at the entrance to the
shrine of the Lord or on the top of it.

20. Then, he should worship Lord Hari with scents,
flowers, raw rice grains, charming incense and lamps and
Naivedya offerings consisting of various dishes.

21. After installing the excellent and splendid banner
in the temple, he should circumambulate it and chant this song
of prayer.

302

Ndrada Purdifa

22. “Obeisance to you, O Lotus-eyed Lord, the Con-
ceiver and creator of the Universe; O Hr^ike^a, salutations
to you, O earliest-born great Purusa.

23. I resort to KesaVa by whom all this universe has
been created, in whom everything is established and in whom
the universe will get dissolved.

24. I salute that Lord, the embodiment of j^erfect know¬
ledge, whose supreme nature even Brahma and other gods do
not know and whom even the Yogins do not perceive.

25. I salute that Lord whose form consists of the entire
universe,® whose umbilical region is the firmament, whose
head is the heaven and whose feet are the Earth.

26. I salute that Lord who is Brahma incarnate whose
ears are all the quarters, whose eyes are the sun and the moon,
and by whom the mantras of Saman and Tajus have been
uttered.

27. I salute that Lord from whose mouth the Brahmanas
originated, from whose arms the kings came forth, from whose
thighs the Vaisyas were born and from whose feet were born the
^udras.

28. I salute that unborn Lord whom they call Punifa
only on account of the contact with Maya, but who is naturally
free from impurities, who is pure, who is free from modifications
or change and is unsullied.

29. I salute that god Visnu who reposes in the milk-ocean,
who is the infinite and unvanquished Lord, and is favourably
disposed towards good devotees and who is attainable only
through devotion.

30. I salute that omnifaced Lord from whom originated
the earth and other elements, the TanmdtrdSy the sense-organs
and both the subtle and gross substances.

31. Again and again I bow unto that attributeless, subtle
supreme being which is the Brahman^ the highest resort that
is the supreme-most and the most excellent in all the worlds.

32. I bow down to that unborn pure Lord who is not
subject to modification or change and who has arms all round
and whom the leading Yogins consider the cause of the cause of all.

33. May that Visnu be propitiated unto me—Lord Vi§nu
who is the immanent soul in all living beings, who is identical
with the universe, and who is the attributeless great Atinan.

1 . 19 . 34 - 44 .

303

34. May that Visnu be pleased with me—the Lord who
though stationed within the heart, is yet staying far off to those
whose Atmans had been deluded by Maya but who is omni¬
present to persons endowed with spiritual knowledge.

35. May that Visnu be pleased with me, Vi.snu, the
Lord whose homa is performed by set of four, set of four, with a
set of two, set of five and again by a set of two.®

36. May that Visnu be pleased with me, the lord who is
the bestower of salvation to those men possessing perfect know¬
ledge (i.e. followers of Jnana-yoga)^ meritorious deeds (perfor¬
mers of Karmas or followers of karma-mar^a) and devotional
feelings (followers of the path of devotion) and who is sought
by the whole universe.

37. May that Visnu be gracious unto me—Lord Visnu
whose persons assumed sportively for the well-being of the
world, are worshipped by gods.

38. May that Visnu be propitious unto me—the Lord
whom the saintly persons consider to be the embodiment of exist¬
ence, knowledge and bliss, the attributeless support of the
attributes.”

39. After eulogising thus, he should bow down to Visnu
and worship the Brahmanas richly. Afterwards, he should
adore the preceptor with the offerings of religious fees,
raiments, etc.

40-41. In accordance with his capacity, he should feed the
Brahmanas, with devotional feelings. O Brahmana, devoted to
Narayana he should perform Parana ,—the ritualistic break of the
fast—along with his sons, friends, wives and other kinsmen,
I shall mention the meritorious benefits to the person who
performs this excellent rite of Dhvajaropana. Listen with
attention.

42. Undoubtedly, as many accumulations of his sins
perish, O leading Brahmana, as there*are flutters in the banner
cloth due to the wind.

43. Whether one is vitiated by great sins or by all kinds
of sins, one is absolved of them all by installing a banner in
the shrine of Visnu.

44. O Brahmana, he enjoys Sarupya (similarity of form)
with Hari for as many thousands of Yugas as the number of
days that the banner stands aloft in Visnu’s abode.

304

Ndrada Purdria

45. If righteous men take delight and praise on seeing
the banner installed, all of them are liberated from crores of
great sins.

46. The banner installed in Vi^nu’s abode shakes off
within half wink of eye, the sins of the man who had installed
it, even as it flutters its cloth.

47. He who installs a banner in the abode of Visnu and
looks after it every day, goes to heaven by means of Devaydna
(the divine path) like king Sumati of good intellect.”

CHAPTER NINETEEN

The Vrata of Installation of the Banner

1. Although the principal Gfhya and Dharma Sutras are silent about
the installation of an image {Devata-Pratiffha) in a temple, the custom of
installing a banner with the sign of Garu^a on it {Garuda-dhoaja) in honour
of Vasudeva seems to be pretty old. In an inscription of the 2nd Gent, b.c.,
the Greek Bhag^vata Heliodorus is recorded to have erected a Garu^a-dkoaja
(D.C. Sircar —Select Inscriptions, pp. 90-91).

In the Gupta Age, temple-building activity and installation of images
became popular and we find in an early Parana like the Mt.P. (Ghs. 264-66),
a detailed procedure of such installation. Later on, even the installation of a
flag at the entrance of or over the shrine became so important that it came to
be regarded as a Vrata (religious observance). Hcmadri in the Caturoarga
Cintdmani (GG )—Vrata Khart^ (pp. 829-30 Bib. Ind. 1879) gives Dkoaja-
Vrata (The observance of raising a flag on the temple of Visriu) from the
Vifnudharmottara. But that seems to be a part of Pancaratra cult, as the colour
of the banner was to be yellow, blue, white and red. The figures on them are
to be Garuda, the Palm-tree, the Alligator, etc. according to the Vyuha (Vasu¬
deva, Sahkar^ana and others). The Vrata is to start from the month of Gaitra
when the flag of Vasudeva is to be worshipped, Sahkar^aoa’s banner to be
adored in Vaisakha and so on.

This vow is observed for twelve years and thereby,. the devotee attains
the Sdyujya type of liberation.

The above outline from Hemadri’s GG will show how the NP. differs
from the Vifnudharmollara, though the flag in the NP., is to be planted at the
door or above the temple of Vi^nu. It is to be noted that no Vyuha is brought
in the NP., though the influence of the Pancaratra cult on the NP. is
undeniable.

2. hema-bhdrasahasram.

Gold weighing one thousand bhdras.

1 bhdra=8000 Tolas of gold—SKD III.499.

3. This Prato is to begin on the 11th day of the bright half of Karttika.
Gontrast CC, where it is said to begin in the Vnonth of Gaitra.

4. Normally Nindi-Srdddha is a necessary preliminary in the Upanayana
(Investiture of the sacred thread) Geremony, and other Sashskdras (Haradatta
on Apastamba Gr. S.10.5). But its prescription before undertaking this Vrata,
shows its elevation to the status of a Sarhskdra,

5. Go-carma-mdtrath sthap^ilam

A Sthandila is a square with each of its sides 18, 16, etc. finger-breadths.
The term go-carma seems to be flexible. Here its area is limited to the altar
or the ground levelled, squared and prepared for the sacrifice.

306

Ndrada Puri^mi

6. ijya-bh&gadikam kramdl.

Ajya-bh&gas mark the limits, as it were, of oblations. The northern
limit is with Agnaye Svdhd (accompanied with oblation of ghee, etc.) and the
Southern limit is with Somdya Svdhd and other oblations are in between those
two limits.

7a. Paurufa Sukta is the Purufa Sukta RV. X,90, Vifpor nu kcan is the Sukta
in RV.I.154 and Irdvatl is the mantra Irdvati dhenumati, etc. in RV.VII.99.3.
This mantra is found in Tai. Sarh 1.2.13.1, FaJ.^aw. V.IG and other Vedic
works.

7b. Somo dhenum is RV. I.9I.2 wliile udii tyam is the 1st Mantra of the famous
Saura hymn RV.I.50.

8. .An echo of the famous Pwrusa Sukta (RV.X.90).

9. This famous verse containing numerals to represent the number of the
syllables to be uttered is wellknown to all Agni~holrins. The syllables are to be
pronounced in the serial order as given in the verse. While uttering these
syllables (mantras) one is to offer oblation to the sacrificial fire (in the Homa).

The literal meaning of the verse is as follows :

Caturbhih : With the four syllables, viz. oirdvaya (Tail. Arapyaka VII.8.1)
Caturbhih : The next four syllables are : astu iraufaf (Tail. Sawhitd.
1.6.11, 1, 2 etc.)

After these the two syllables to be pronounced are :
yaja (Tail. Sarhhitd 1.6.11, 1, 2, 3 etc.)

These two syllables are followed by the five syllables, viz. ye yajdmahe
(Tail. Sarhhitd I.G.l 1.1, 2, 3, etc). This is to be concluded with the two syllables
Vaufat (Aitareya Br. 111.6.5).

The whole expression to be recited is :

Oirdvaya, astu traufaf, yaja, ve yajdmahe vaufaf /

CHAPTER TWENTY

The Legend of King Sumati

Ndrada said :

1. O holy sir, the knower of all Dharma?, the master
of all scriptural topics, the most excellent of all holy rites (or
observances), the installation of the banner (on Visnu shrines)
has been recounted by you.

2. O sage, narrate to me in detail, the anecdote of
Sumati^ who is mentioned by you as one devoted to the
installation of banners.

Sanaka said

3. Listen with single-minded attention to this ancient
meritorious mythological anecdote that is destructive of all
sins. It has been narrated to me by god Brahma.

4. Formerly, there was a king named Sumati, in the
Krta yuga. He was born of the lunar race. He was (then the
sole) glorious sovereign ruler of all the seven continents.

5. A scion of the Lunar race, he was pious-souled, truth¬
ful and fond of guests. Endowed with all auspicious charac¬
teristics, he was embellished with all kinds of wealth.

6. He always resorted to (listening to) the stories of
Hari, and was always absorbed in the worship of Hari. Devoid
of arrogance, he was eager to render service to those who were
absolutely absorbed in devotion to Hari.

7. He was devoted to the worship of those who are
worthy of adoration. He was impartial in outlook. He was
endowed with all good qualities. He was a benefactor of all
living beings, quiescent, grateful and glorious.

8. O sage, his wife was a highly blessed lady named
Satyamati. She was richly endowed with all auspicious charac¬
teristics. She was chaste, and to her, her husband was her very
vital breath.

9. That couple were always engaged in the adoration of

308

NSrada Purlbifa

Hari. Those highly blessed persons could remember their
previous births. Knowers of the truth as they were, they
were absorbed in what was Reality.

10. They were always engaged in offering charitable gift
of food and cool water. They built and dug innumerable
bunds, tanks and parks.

11. The pure and chaste lady Satyamati, the charming,
sweet-voiced queen used to dance delightedly in the temple
of Visnu.

12. On every DvSdaii day, the highly blessed king also
used to instal a wide and charming banner (on the shrine of
Visnu).

13. Even the Devas always eulogised the king who was
perpetually devoted to Hari, and was an expert in DharmaSy
and his beloved queen Satyamati.

14. On coming to know that the couple were well-known
in the three worlds as adepts in Dharmas, sage Vibhandaka®
who was desirous of seeing them, came there along with a
number of disciples.

15. On hearing that the sage was coming, the king accom¬
panied by his wife, went out to greet the sage Vibhandaka
with extensive material of honouring the guru.

16. When the rites of hospitable reception had been com¬
pleted and when the sage had taken his seat, the king, seated on
a lower seat, spoke to the quiescent sage with palms joined
in reverence.

The King said :

17. O holy sir, I feel satisfied by your visit. Good men
praise the arrival of saintly persons as pleasing.

18. Learned men say that all riches are where great men
offer their affection. Brilliance, renown, wealth and progeny
also do abide there.

19. O holy lord, O sage, all good fortunes and welfare
flourish day by day where good men bestow their great mercy.

20. There is no doubt in this that he who wears on his
head the dust and the water that has washed the feet of great
mot is a meritorious soul.

He has the benefit of having bathed in all sacred rivers,
O Brahmana.

1.20.21-32.

309

21. O leading Brahma^a, my sons, my wife, my riches—
all these are dedicated to you. Kindly command me what shall
I do, by way of pleasing you ?

22. On seeing the king full of modesty, the leading sage
was much delighted. Lovingly he stroked him with his hand
and said as follows :

The sage said :

23. O king, what has been said by you is fully befitting
your family. Eveiy one who bows down with humility, attains
great wealth.

24. O excellent king, it is due to humility, that a
man obtains virtue, wealth, love and liberation (i.e. all the four
Purufdrthas). What is it that is difficult to attain in the case of
a noble-souled person ?

25. O protector of the Earth, I am pleased with you in¬
asmuch as you follow the path of the good. May welfare bless
you perpetually. May what I ask you, be very kindly
related.

26. There are various types of worship causing satisfaction
to Hari. But among them, you abide always by the installation
of banners. You are always attempting that alone.

27. This chaste lady, your wife, is always engaged in
dancing before the deity. How has this come about ? It
behoves you to relate it to me precisely.

The king said :

28. Listen, O holy sir, I shall tell you everything that
you ask. The conduct of life of both of us is surprising and
astonishing to all worlds.

29. O excellent one, formerly I was a Sudra named
Malini. I was always engaged in evil ways. I was absorbed in
the acts of injury to all worlds.

30. 1 was a slander-monger, a hater of righteousness. I used
to plunder the wealth of deities (in shrines), and to kill cows
and Brahmanas—nay—all living beings. I was a thief (also).

31. 1 was always harsh in speech and a sinner devoted
to the dalliance with prostitutes. Thus I continued for some¬
time, disregarding the words of the great.

32. Later on, I was abandoned by my kinsmen. In

310

Narada Purdtia

misery I went to a forest subsisting myself on the perpetual diet
of venison and other flesh. I used to rob the way-farers.

33. Isolated and extremely miserable, I stayed there in
the tenantless forest. Once I was extremely oppressed by the
heat of the summer. I was utterly famished with hunger. I
was thirsty.

34. In the lonely forest, I saw a ruined dilapidated temple
of Visnu. There was a great lake near it, teeming with swans
and ducks called Karandava.

35. O prominent sage, it was covered with clusters of
flowers from the surrounding forest. I drank water there¬
from. On its banks, I alleviated my tedium.

36. By eating fruits scattered here and there, my hunger
was satiated. I resided in that dilapidated temple of Visnu.

37. Every day, I repaired the decaying ruined place, join¬
ing together the broken parts. With leaves, grasses and assem¬
blages of twigs and wood, an abode (a shrine of the god)
was duly erected.

38-39. O leading sage, to increase my own happiness
and comfort, the whole area was scrubbed and smeared well
by me. Killing various kinds of animals and maintaining the
practice of hunters, I maintained my livelihood, for full twenty
years there. Then came this chaste lady hailing from the lands
adjoining the Vindhya mountains.

40. O Brahmana, she was bom of the family of Nisadas
(hunters). She was known by the name Avakokila. She too
had been abandoned by her kinsmen. She was very miserable
with shattered body.

41. She was overwhelmed with fatigue. She repented for
the sins committed by herself. Wandering in the lonely forest, it
was only by chance that she came there.

42. Externally she had been oppressed by the summer
heat. Internally she was afflicted with worries and anxieties. On
seeing her affected by miseries, great sympathy surged in me.

43. Water, wild fruits and raw flesh were given to her by
me. O Brahmana, when her exhaustion subsided, she was
asked by me as to the real state of affairs.

44. She told me about her history. O great sage, listen
to that; (She said ;) “I am bora of a Nisada family and (am
known) by the name Avakokila.

1.20.45-58.

311

45-46. I am the daughter of Daruka. I was a resident of
the Vindhya mountains. I was forsaken by my kinsmen condem¬
ning me—“She is an unchaste woman. She always loots wealth
and assets of others. She is a perpetual back-biter.”. Though
censured by the world, I was maintained by my husband
for some time.

47. Unfortunately, he too went to the world of Yaina,
leaving me here. In the lonely forest, I am roaming about alone
and am afflicted by misery.

43. By chance, I have come near you. I have been brought
back to life by you now. Thus, she recounted to me all of her
activities.

49. Thereafter, for ten years, we two stayed in that temple
as husband and wife, with flesh and fruits constituting our diet.

50-51. Once, O sage, we became much intoxicated due
to the drinking of wine. At night, there in the temple, we were
so overjoyed by eating meat that we began to dance, utterly
deluded and (blissfully) unconscious of our bodies and garments.
At that time, the last stage of our experiencing the fruits of our
past acts, the activities that had begun to bear fruits, befell
us both at the same time.

52. Even as we were absorbed in our dance, the terrible
emissaries of jfama came there, armed with their nooses in order
to take us to the terrible torturesome hell of Yarno.

53-54a. O bestower of honour, thereafter, the Lord who
was pleased with our services, namely the scrubbing and clcan-
ing of the lord’s abode, and who was always interested in
protecting his own devotees, sent his angels.

54b-56a. Each of those emissaries of the Lord of
Devas wielded a conch, a discus and a mace (in their hands).
All of them resembled a thousand suns in refulgence. All of them
had four splendid arms. Wearing crowns, ear-rings necklaces
and garlands of sylvan flowers, they made all the quarters free
from darkness by means of their lustre, O Brahmana.

56b-57. Tlie followers of Krsna spoke to the servants of
Yama who were terrible with their curved fangs, had nooses in
their arms and were attempting to capture us.

Vism's Emissaries said :

58. O ruthless ones, O wicked ones devoid of discrimi-

312

N&rada FurO^

nation, leave off the sinless couple who are beloved of Hari.

59-60. Xn the three worlds, it is discrimination that is the
first cause of riches and prosperity. Know him to be the meanest
of person, who regards a non-sinner to be sinner. Know that
person to be the meanest of the mean, that person who considers
a sinner to be a non-sinner.

Tamars Emissaries replied :

61. Truth has been mentioned by you all. But these
two are the most notorious among sinners. Sinners must be
punished by Yama. Hence, we shall take them away.

62. That which has been enjoined in the Srutis is the
Dharma. Adharma is the opposite of the same. This is the way to
distinguish between Dharma and Adharma. Hence, we will take
them to Yama’s presence.

63. On hearing this, the exceedingly powerful emissaries
of Visnu became infuriated. They spoke in reply to the soldiers
of Yama who were considering Adharma to be Dharma.

Vifnu's Emissaries said :

64. Alas ! It is pitiable that Adharma affects the assembly
of the seers of Dharma. The diagnosis of those lacking in
discrimination is a great calamity.

65. Why do you, who have been reduced to preside over
hells, still exert to commit more sins by means of a special
argument today ?

66. Even the great sinners remain in the terrible hell till
their sins have been exhausted as long as the sun, the moon
and the stare shine.

67. Without seeing the expiation of sins accumulated
before, why do you commit sins again and again ?

68. What is enjoined in the Gratis is the Dharma. True,
Undoubtedly it is true. But we will relate precisely the virtuous
acts performed by these two.

69. These two are absolved from sins because they were
engaged in serving Hari. They are being protected by Hari.
Hence, without any more delay leave them off.

70. At the time of death, she performed a dance (before
Lord Visnu) and he installed the banner in the abode of Visnu.
Hence, they have attained freedom from sins.

1.20.71-83

313

71. Either by bearing or by uttering his name even for
once, at the time of death, one attains the greatest abode. What
then if one is engaged in service of that Lord ?

72. Though he be vitiated with great sins or minor sins,
a man who serves Krsna, attains the greatest goal at the end.

73. O messengers, those who are engrossed in the service
of ascetics or the devotees of Visnu instantaneously attain the
supreme goal, even though they be sinners.

74. He who stays in the temple of Hari even for a MuhUrta
(48 minutes) or half that time, goes to the geatest abode
(Vaikuntha). What then of a person who has stayed for
thirty-two years ?

75. These two had been engaged in sweeping and
cleaning and smearing in the abode of Hari. They had been
looking after its maintenance by repairing the decay and the
ruins.

76. They had been sprinkling water and they had lighted
lamps in Hari’s abode. How can these blessed ones deserve
the experience of tortures in the hell ?

77. After saying this and cutting off our bonds, the emis¬
saries of Visnu took us in an excellent aerial chariot and went
to the greatest region of Visnu.

78. O leading sage, there we attained the Sdmipya
(nearness) of the discus-bearing Lord of Devas. We enjoyed
the exquisite divine pleasures throughout that period.

79. After enjoying the divine pleasures there, we came
back to this earth. Here also, our wealth is incomparable due to
the grace of service to Hari.

80. O sage through services rendered to Hari without
entertaining any special desire for return, such a fruit has been
attained which is difficult to access even to Devas, O
Brahmana.

81. We shall attain the greatest elegance and welfare
by propitiating Mahadeva the Lord of the Universe (by offering
service for some object) willingly and with devotional feelings.
For this purpose, the cause (of our prosperity etc.) is explained.

82. If any holy rite, performed by one due to helpless¬
ness, bears great fruit, O leading Brahmana, what doubt is
there that a rite performed with faith becomes so ?

83. On hearing what has been thus narrated, the leading

314

N&rada Purdna

sage Vibhan<^aka* praised the couple and went back to his
penance grove.

84. Hence, O celestial sage, know that the service of the
discusbearing lord of Devas is remembered as something
comparable to the wish-yielding cow.

85. To those who are devoted to the worship of Hari,
it is eternal Hari himself who grants the highest beatitude. He
is the bestower of all desired benefits.

86. He who reads or listens to this meritorious narrative,,
that is destructive of all sins, attains the greatest goal.

CHAPTER TWENTY

The Legend of King Sumati

1. Sumati (a person with excellent intellectual capacity) is a popular name
in Puranas. The Puranic Encyclopaedia records Sumatis, male, female, kings,
sages, demons (p. 763) but this Sumati in the NP. is a different person. As
this legend is given to illustrate the eflicacy of the merit in hoisting a fl^ on
the temple of Visnu and is not found elsewhere, it is presumably a new
contribution of the NP.

2. Vibhandaka—A sage born in the family of Kasyapa; a member of Indra’s
assembly. He was the father of the Vcdic scholar Flsya-Si’hga who married
Rama’s sister Santa. (Aibh. Vana, ch.110-113; VR.I. Saiga 9 & 10).

CHAPTER TWENTY-ONE

The Pahca-ritri-Vrata
The Holy Rite of Five Nights

Sanaka said :

1. I shall tell you another Vrata which is the excellent-
most in all worlds. It is well known as Hari~Pamamt.^ Listen
accurately to its essential nature.

2. O excellent sage, it is conducive to the removal of all
miseries of men and women. It is the primary cause of
righteousness, wealth, love and liberation.

3-4, It is the bestower of all desires and it grants the
benefit of all Vratas. On the DaSami (tenth) day in the bright
half of the month of Margasirsa, the devotee, keeping under
control his sense-organs, should take his bath after brushing his
teeth. After performing the worship of the Lord duly, he should
perform the five great Tajhas^

5-6. On that day he should observe all the rules (of reli¬
gious discipline) and take food only once. O leading sage, on
the Ekddaii (eleventh) day, he should get up early in the morn¬
ing and take his bath. According to the prescribed manner, he
should worship Hari in his abode. He should bathe the Lord
the chiefs of Devas, in Pancdmrta duly.

7. With great devotion he should worship him, accord¬
ing to the prescribed order, with scents, fragrant flowers and
other things, incense and lamps, food offerings, betel leaves and
circumambulations.

8-9a. After worshipping the Lord of the chiefs of
Devas, he should utter the following Mantra : “Obeisance to
you, the embodiment of perfect knowledge. Salutations be to
you, the bestower of knowledge. Bow to you, abiding in all
forms, to one who bestows all Siddhis. (Super-human powers).

9b-11a. After bowing thus to Vasudeva, Janardana, the
Lord of Devas, he should dedicate the fast to the Lord
with the following Mantra^ “At thy behest, O Kesava, I shall

I.21.11b.22.

317

observe fast for five days beginning from today. O Lord of the
universe, be the bestower of my desires.”

11b-12a. After dedicating the fast thus, he should control
his sense-organs. O Brahmana, on the night of the Ek&daii day,
he should remain awake.

12b-13. O sage, the worship of Visnu must be conducted
thus, on the Twelfth, Thirteenth, Fourteenth and on the full-
moon days. He must keep awake during the nights of EkddaSi
and the full moon day.

14. The worship by means of Pancamrta^ etc. is common
to all five days. On the full moon day, he should bathe
Visnu in milk according to his capacity. Homa should be per¬
formed with sesamum seeds. Gift of the sesamum seeds should
also be made.

15. On the sixth day, he should perform all rites
befitting his stage in life (i.e. householders’), take in

and duly perform the worship of Hari.

16. He should then feed the Brahmanas without any
restriction, if he has the means. Thereafter, restrained in speech,
he should take his food along with his kinsmen.

17. O Narada, men should thus perform the holy
Vrata in accordance with the injunctions mentioned before, in
the bright halves of the months from Pausa to Karttika.

18. Thus the Vrata which is destructive of sins, should be
performed for one full year. When the month of Margalirsa
comes again, the performer of the Vrata should perform the
Udyapana (concluding) rites.

19. On the Ek&daSi day, he should fully abstain from taking
food as before. O Brahmana, with due reverence and atten¬
tion, he should take in Pancagavya on the DvMaSi day.

20. After duly worshipping the Lord of Devas with
scents, fragrant flowers and other things, the devotee who has
conquered his sense organs should 6ffer the following present
to a Brahmana.

21-22. (The present is :) Milk-pudding mixed with honey
and ghee. It should be accompanied with fruits, O leading
sage, to a Brahmana who is a learned scholar in spiritual topics;
he should offer a jar filled with scented water along with the
usual Daksina. The water-jar should contain five precious
stones within it and be covered with a cloth.

318

Mdrada Pur&na

23. (Mantra) “O Atman of everything, O Lord of all
living beings, O Omnipresent and eternal deity Madhava, be
pleased with this gift of Paramdrma (rice boiled in milk).”

24. Repeating this Mantra, he should present the milk
pudding. Thereafter, according to his capacity, he should feed
the Brahmanas. Restrained in speech, he should himself take
food in the company of his kinsmen.

25. He who performs this Vrata called Hari Pancaka never
returns 'rom Brahmaloka.

26. O Brahmana, this excellent Vrata must be performed
by those who wish for salvation. It is like the conflagration
unto the forest of all sins.

27. From this Vrata of fasts, men obtain that benefit which
one attains after giving thousands and crores of cows.

28. He who is devoted to Narayana and listens to this
narrative, is liberated from millions of extremely terrific
sins.”

CHAPTER TWENTY-ONE

HarirPahcaka Vrata

1. Hari-paBcami or PaHea-rStri-vrata as stated in the colophon, is . not recorded
in Kane’s HD.V.l in the list of VrtUas (ch.XIll pp.251-4€2). It is called Hari-
Fahcaka as it extends for five days from the DaiamI day to the Full-moon
day. One should stait to observe it from the month of M&rga^rfa on the
10th day of the bright half. The usual procedure of fast, worship, keeping
awake (on the 11th and 15th day of the br^ht half) are common to all such
fasts. It is to be observed every month for one year. In the concluding rite
{Ud(fyipana), a pitcher of water with five precious stmies deposited in it, is
to be given to a BrShmai^a, expert in spiritual knowledge. Rice-pudding
mixed with honey and fruits are ako to be offered. As tuual, BrShmaiiias
(the number to be limited according to one’s finsuicial capacity) are to be fed
after which one is to break fast (in silence) in company of one’s kinsmen.

2. Paflca-mahdyajhas

Five ‘great sacrifices’—^The term is applied to the five daily 'sacrifices’
or acts of piety to be performed by a householder. They are : deva-yajHa
(offerings in fire), pUr-yqjlUi {Tarpavaf etc. to ancestors), bhUta-yiyna (offering
of bali —a ball of food to beings), mamtfjm-yajfla (giving food to a Brihmai;^i)
and Brahma TajBa (study or recital of Veda or at least one maiUra {Teit. Araigh
yaka II.IO). They are called ‘great yqjBas* or 'great sacrificial sessions’ eulogis-
tically. The txxm yajBa as applied to these five daily duties, u figurative and
the term mahd is laudatory {Apastempa Dh.S.l : 4.12.13-1 also Baudh&yana
Dh.S. II.6.1-8).

CHAPTER TWENTY-TWO

The Mdsopavisd}- Vrata (Fast for a month)

Sanaka said :

1. I shall describe another excellent Vrata which is
destructive of all sins, meritorious and rendering benefitial
service to all worlds. Listen to it, attentively.

2. O Brahmana, one should j>erform this holy obser¬
vance in the month of Asadha or ^ravana or Bhadrapada or
Asvina.

3. In one of these months, during the bright half, the
devotee who has subdued his sense-organs, should take in Panca-
gavya and sleep in the vicinity of Visnu.

4. Gietting up early in the morning and finishing the
daily routine tasks, he should worship Visnu with due faith and
full control of his sense-organs, eschewing all forms of anger.

5. In the company of learned man, he should worship
Visnu in the projjer manner. Thereafter, after invoking the
blessings by the recital of Svasti-sSkta (RV.V.51.11-15), in
the specific religious rite, he should jierform the rite of Sarhkalpa
(revelation of intention).

6. O Kesava, from this day onwards, I shall observe
fast for a month. I shall perform Pdrand (breaking the fast)
rite at the end of the month, O Lord of Devas, at thy behast.

7. Obeisance to thee, O embodiment of jjenance, O
bestower of the benefit of austerities. Bestow what fulfils my
desires. Ward off all obstacles.

8. After dedicating thus, the splendid Mdsa Vrata (i.e.
Mdsopavdsa) to Lord Visnu, he should stay in the shrine of Hari,
till the end of the month.

9. Everyday he should bathe the Lord in Pancdmrta in
accordance with the injunctions. During that month he should
continuously retain the light of the lamps in the shrine of Hari.

10. Everyday he should chew the tooth-brush twig taken
from the Apdmdrga plant {Aghddd in Marathi). Then he should
take his bath as per prescribed injunctions and be devoted
to Narayana duly.

1.22.11-21

321

11. Thereafter, he should bathe the Vi§nu image as
before. Exerting himself as described before, he should worship
the Lord. Endowed with piety, he should feed the Brah-
manas according to his capacity and offer the usual Dakfi^d.

12. With his sense-organs under proper control, he should
take food along with his kinsmen. Thus, the performer of the
Vrata should complete thirteen monthly fasts.

13. At the end of the year, he should make the charitable
gift of a cow along with the usual Daksina, to a Vedic scholar.
Therein, he should feed twelve Brahmanas in accordance with
the injunctions. He should offer Daksinas according to his
ability. Ornaments ako should be given to the Brahmana
lady.

14. He who performs three-monthly fasts with full restraint
on the sense-organs attains twice the benefit of ‘*Aptor-yama’*
sacrifice (a Soma sacrifice).

15. O excellent sage, if four times the monthly fasts are
performed successfully to their concluding break-fasts called
a *Pdrdka^y he shall attain the great merit usually derived
from eight Agniffoma sacrifices.

16. If this Vrata is performed five times by any noble
devotee, that man shall attain twice the merit accruing from
Atyagnistoma sacrifice.

17. He who performs six monthly fasts with great concen¬
tration of mind and mental purity attains eight times the benefit
of Jyotiftoma sacrifice.

18. Remaining without food, a person who deserves the
vow of monthly fasts, seven times, attains eight times the benefit
of a horse-sacrifice {Aivamedha).

19. O leading sage, he who performs the monthly fasts
eight times, shall atta'ih five times the benefit of sacrifice called
Naramedha (Human sacrifice).

20. The man who performs monthly fasts nine times,
derives three times the merit accrumg from Gomedha sacrifice
(cow sacrifice).

21. O excellent sage, he who performs the monthly fasts

* A misprint for Pardke. Brhan-Mtradiya XK.19 has the following verse on
this topic (the same as in NP.) e^^-krtvaii krtam yena par&kam tmaii-sattama f
sa labhet Paramam pu^am agmftomdfta-stmbhavttin //

322 Ndrada Puribia

(called) ParSka ten times, enjoys three times the benefit of
sacrifice called Brahmamedha.

22. He who, with controlled sense organs, performs eleven
Parakas attains S&rupya (identity of form) with Hari, along with
the enjoyment of all pleasures.

23. The self<;ontrolled person who performs thirteen
PardkaSj attains the greatest bliss after reaching which no one
suffers any grief or misery.

24. Those who are engaged in monthly fasts, those who
are devoted to ablutions in the Gahga and those who
expound the paths of Dharma are undoubtedly the liberated ones.

25. The monthly fasts must be observed by women having
no husbands and sons, recluses, religious students and particularly
by forest-dwellers (hermits).®

26. Whether a woman or a man, whosoever observes this
excellent Frato, attains salvation which is difficult to attain even
by the Yogins.

27. On hearing this, everyone, whether he is a householder
or a forest-dweller, or an observer of a vow or a mendicant, a
fool or a scholar attains salvation.

28. He who, devoted to Narayana, listens to or reads this
meritorious narrative shall be liberated from all sins.

CHAPTER TWENTY-TWO

Misopao&sa Vrata

1. Masopaaasa Vrata

The observance of fast for a month is the greatest of all Vraku. The Fi/fiu-
rahasya as quoted by HemSdri, in CC II, pp. 776-783 states that “The merit
that accrues from observing ail Vratas, from ablutions in all sacred waters,
from all religious gifts and performance of all sacrifices like Agniffoma and
others with rich sacrificial fees, is gained by this mdsopavdsa (Fast for one month).
Before undertaking it, one should have perform^ all the Vai$nava Vratas
like Dvadasi and other difficult penances like Ati-ktcchra, Cdndriya^ and others.

The NP., in its enthusiasm for extolling this Vrata commends even thirteen
such fasts without taking into account the physical capacity of a human being
to undergo sustained continuous fasting. The Vifaurahofyat however, wants
to save &e life of the observer of this Vrata first.

amrtam bdyenet kfiraih...yatheha na myujyet pranaih
Kfut-pi^to Vrati /

God Brahma further ordains that when the observer of the Vrata faints or is
very weak or in danger of life, he should be ^ven milk, fruit juice, etc. and
such in-take does not nullify or adversely affect the Vrata —
evarh mdsopavisasthan &ru4ham pr&ifa-samieyt
amaXagkna-guzmr dioyaifji paripsed BrahmavdjMyd /
naiU vratam vinighnanti /

This was such a popular Vrata that it is eulogised in AP, 204-1-18, GP.I.122.
1-7, Pd.P. VI.121.15-54. Though the main outline of the Vrata is practically
the same in all Pur^as, there are slight differences. Thus A P. prescribes
its commencement on the 11th day in the bright half of Alvina, but NP.
states that it should be undertaken in A$Sdha, iSravana, Bhadrapada or Asvina
(1.22.2-3). The remaining procedure : To sip PaHcagaiya, sleep in the vici¬
nity of the Visnu image, svasH-vacana, SaAkalpa (declaration of undertaking
the vow) and prayer to god Vi 90 u to help the observer to complete the vow,
offering worship to Visiju three times with Pattc&mfta every day, stay in Visiju's
shrine, to observe complete purity in word and deed, feeding thirteen Brah-
manas at the time of Pdratdt, giving a bed-stead to one’s preceptor, etc.—
—all is common in these texts.

This Vrata b abo called pardka (see vv.l5, 23 below).

This Vrata was observed -even in ancient times. Inscriptions in Naneghat
of the 2nd cent. b.g. records that queen Nayanika had observed it.

2. Pdrdka •

It b a mbprint for Pardka, A kind of observance or penance—It consbts
of faut for twelve days {dvddaJ^pavdsena pardkah —GP.) or dvddaSdham abhojanath
Pardko ndma Kfcchro'yam f

(Maau XI.215).

Bthan-Ndradlya XX abo deab with Masopavisa-Vrata and has the same
verses as in NP.XXII. Hence the correction as pardka.

3. House-holders are not eligible to undertake thb fateful observance. This
verse b common to other Puri^as and the Vift^-rahasya.

In vetse 23 below the correct form Taraka’ b used.

CHAPTER TWENTY-THREE

The Greatness of Ekddaii Vrata

Sanaka said :

1. 1 shall describe another Vrata well known in all the
three worlds, which subdues all sins and which bestows all the
desired benefits.

2. O Brahmana, to those who perform this rite with
devotion to Visnu, (whether they are) Brahmanas, or Ksatri-
yas, or VaiSyas or ^udras or women, it bestows salvation. It is
very pleasing to Visnu.

3. The holy vow called Ekadaii Vrata^ (holy rite on the
eleventh day) verily bestows everything that is desired by men.
O Brahmana, it should be performed by all means, since it is
very pleasing to Visnu.

4. One should not take food on the Ekada^i (eleventh)
day in either of the fortnights (of a month). He who takes
food, is a sinner in this world. In the other world, he shall
fall into hell.

5. One who is desirous of attaining the benefit of the fast,
should not take four meals, viz. the night meals on the previous
(DaSami day) as well as following (Dvadasi day) and both the
meals on the {EkSdaSt) day in the middle, {vide V.7 below).

6. The man who desires to take food on the EkadaM day
is one who seeks the enjoyment of all sins. There is no doubt
about this.

7. If anyone desires salvation, O leading sage, let him
take only one meal on the Daiami (tenth) as well as on the
DvSdaii (twelfth) day (in each fortnight). He shall fully abs¬
tain from taking food on the EkSdaSi (Eleventh) day (in
both fortnights).

8. O Brahmana, whatever sins are there, such as Brah-
mana-slaughter, etc., they abide in the cooked food on the day
of Hari (i.e. the EkddaH day).^

9. To sins of Brahmajna-slaughter, etc., there may be
some means of expiation (with difficulty). But there is no
redemption for one who takes food on the EkddaSi day.

1.23.10-20

325

10. If one is defiled by great sins or even if he is defiled
by all types of sins, he attains the greatest salvation by refrain¬
ing from food on the Ekddaii day.

11. EkSdaii is a highly meritorious day, the most
pleasing to Visnu. By all means, it must be resorted to by
Brahmanas desirous of liberation from the worldly existence.

{The Procedure of Ekddaii Vrata)

12. On the Daiami (tenth) day, the devotee should get
up very early in the morning (and should take bath) after duly
washing the teeth. With purity and control over the sense-
organs, he should duly bathe Visnu and worship him (accord¬
ing to the prescription of the Sastras).

13. On the EkadaSi day, one should go without food and
put curbs on the sense-organs. Devoted to Narayana, he should
go to bed in the vicinity of Visnu.

14. On the Ekadaii day, the devotee should take bath and
worship Janardana duly with scents, fragrant flowers and other
things. Then he should repeat as follows :

15. “O Pundarikaksa (Lotus-eyed God) after refrain¬
ing from food today, the EkadaSi day, I shall take food the next
day, O Acyuta, be my refuge.”®

16. After uttering properly this Mantra of the Discus¬
bearing lord of Devas, he should be contented in the mind,
with emotional feelings and devotion, dedicate fast (unto
the Lord).

17. Maintaining the observances and the holy rites, the
devoted one should keep awake in front of the Lord, singing
songs, playing on instruments and listening to Purdnas.

18. Then, he should get up in the morning on the Dvddaii
day. After taking the bath duly, he should worship Vi$nu
keeping sense-organs under control.

19. After bathing Janardana in Paflcdmrta on the EkddaSi
day and in milk on the Dvddail day, O Brahmana, tlie devotee
shall attain Sarupya (sameness of form—a kind of liberation)
with Hari.

20. Kesava, be pleased with the observance of this
holy vow. Be pleased to be gracious-looking. Please be the
bestower of the vision of spiritual knowledge to me, blinded
as I am by tlie darkness of ignorance.”®

326

NSrada Purd^

21. O leading Brahmai^, after requesting thus to
MS.dhava with attention and purity, he should feed the Brahma^as
according to his ability. He should then give the usual Dakfi^.

22. He should thereafter perform the five sacrifices and
devoted to N^ayana, restrained in speech, he should take food
along with his kinsmen.

23. He who thus, with purity and self restraint, performs
the observance called the holy Ekadaii goes to Visnu’s abode,
the return from which is rare.

24. A p>erson engaged in the holy fast and absorbed in
religious activities should never even cast a glance at Can^dlas
and fallen persons.

25. A person engaged in the holy observance of fast should
never converse with atheists, with those who break the bounds
of convention, the censurers and the back-biters.®

26. The observer of the holy rite should never talk to one
who nourishes his progeny through a Sudra woman, to the
husband of a l§udra woman and to one who performs sacrifices
on behalf of those who are not eligible for the same.

27-28. One devoted to the holy observances of this fast
should never honour the following even with words, viz.—^the
pander and the pimp, the professional musicians, one who
partakes of the food of a professional worshipper of idols, the
physician, the composer of poems, the opposer of Devas
and the Brahmanas, one who covets after other men’s food and
one who is interested in other man’s wives.

29. Thus remaining pure by these restrictions and other
means, the devotee maintaining the Vrata of fast should control
himself and be devoted to the well-being of all. He shall then
attain the highest Siddhi.

30. There is no other sacred water equal to that of the
Ganga; there is no other preceptor equal to one’s own mother;
there is no other deity equal to Visnu and there is no greater
austerity than the observance of fast.

31. No mother is equal to forbearance; no wealth is equal
to r<;nown; no acquisition is equal to perfect knowledge and
no father is equal to righteousness.

32. No kinsmen is equal to the power of discrimination;
no holy observance is superior to EkadaSi. In this connection
they cite this ancient ancedote.

I.23.33a-46

327

33a. This is in the nature of a dialogue between Bhadra-
^a and his father Galava.*

33b. Formerly, there lived on the banks of the Narmada,
a sage named Galava who was absolutely devoted to Truth.

34-36. He was a quiescent, self-controlled and a store¬
house of austerities. He made his residence for a long time on the
bank of the Narmada which was full of many trees and was
frequented by elephants and beers, and was attended by
Siddhas, Garanas, Gandharvas, Yaksas and Vidyadharas. The
place was full of bulbous roots, roots and fruits and was resorted
to by groups of sages. Galava had a son named Bhadrasila who
was self-controlled.

37-38. He was highly blessed and could remember his
previous births. He was so devoted to Narayana that even at
the time of playing with boys, the highly intelligent Bhadrasila
used to make an image of Visnu out of clay and used to worship
it. He used to urge and enlighten his playmates saying, “Visnu
must always be worshipped by men.

39-40. The observance of the vow of EkadaSi should be
performed even by learned men”. O leading sage, even those
children, thus enlightened by him, made idols of Hari out of
clay. Collectively and severally, those blessed ones, absorbed
in Visnu’s devotion, used to worship that image joyously.

41. Making obeisance to Visnu the all-pervading Lord,
that boy of good intellect prayed : “May there be the well being
of all the worlds.”

42. In the course of the play, he used to allot a Muhurta
or half of it, conceiving that it was the Ekadaii vow and used to
dedicate it to Kesava.

43. On seeing his son with such a good conduct of life,
sage Galava, the storehouse of austerities, embraced him and
asked him with great surprise.

*

Galava said :

44. O highly-blessed Bhadrasila,’ a good observer of
religious vows, you are (as implied in your name) a real Bhadra-
iila (of auspicious conduct) since your conduct is auspicious and
un-attainable even to the Yogins.

45-46. You are always devoted to the worship of Hari and
are interested in the welfare of all living beings. Devoid of all

328

N&rada Purltifa

forbidden activities, you are engaged in the observance of
EkOdaii Vrata. You are free from Dvandvas (mutually opposed
pairs, such as pleasure, pain). You are devoid of the sense of
*My-ness’. You are serene and absorbed in the meditation on
Hari. How did such an inclination originate in you, though you
are but a child ? Hari’s devotion is difficult to acquire without
rendering service to the great ones.

47. O dear one, naturally the mind of the people is
diverted towards AvidyS, (Ignorance), Kama (Passion) and
Karmans (other activities). How is it that your activity has
become extra-ordinary and supra-mundanc ?

48. It is, due to the superabundance of previous merits,
that men become attached to the saintly people and also devoted
to the Lord. Hence I am surprised.

49-50. It is out of filial affection that I am asking you.
It behoves you to explain it to me. On being urged by his
father with these conjectures, Bhadraslla, the leading sage,
remembered his previous births. The meritorious soul, .being
delighted and with his countenance beaming with a smile,
narrated to his father everything as it took place and was
experienced by him.

Bhadraiila said :

51. Listen, O dear father. I know what has been ex¬
perienced before by me, O excellent sage, because of the faculty
of remembering the previous birth. I understand what had
been mentioned by Yama.

52. On hearing this, the highly blessed Galava who was
surprised said thus with delight to the highly intelligent
Bhadrasila.

Galava said :

53. O blessed one, it behoves you to explain everything
as to who you were formerly, what was told to you by Yama
and what was its reason and basis.

Bhadraiila said :

54. O dear father, formerly I was a king born of the
lunar race. I was well known by the name Dharmakirti.^ 1
have been educated by Dattatreya.

1.23.55-68

329

55. For nine thousand years, I ruled over the entire Earth.
Many evil deeds and virtuous acts were committed by me.

56. Thereafter, becoming intoxicated with the arrogance
of wealth, I committed many sins. Due to association with
heretics, my conduct became heresy-oriented.

57. Formerly many meritorious activities were pursued
by me, but when influenced by heretics I gave up the Vedic
path.

58-59. All the sacrifices were destroyed by me who was
well-versed in fraudulant arguments. On seeing me engaged in
evil and impious deeds, the subjects of my land pursued in
wicked deeds continuously. One sixth of those demerits clung
to me. Thus I was engaged in sinful deeds and was always
indulgent in inordinate addictions.

60-61. On one occasion, engaged in hunting, I entered a
forest. I was accompanied by my army. I killed different types
of animals. Overwhelmed by hunger and thirst, I reached the
banks of the river Reva. Exhausted and oppressed by the severe
heat of the sun, I took bath in the Reva.

62-64. The army was not seen anywhere. I was alone
and was much afflicted by hunger. In the evening some of the
residents on the banks of the Reva who came there were engaged
in the Ekadaii Vrata. They were seen by me. I was without
food. Unattended by the army, I was alone but in the company
of those people, I kept awake that night.

65. I was fatigued due to a long journey. I had been afflict¬
ed with hunger and thirst. O father, hence after keeping
awake that night I died.

66. Then I was bound by the soldiers of Yama who looked
very terrific due to their huge curved fangs. Through a path
rendered tedious and painful in many ways, I reached the pre¬
sence of Yama. I saw Samavartin (god of Death) whose face was
terrible due to the curved fangs.

67. Then Kala (the god of Death) called Citragupta (the
Chief Accounts Ofiicer of human merits and sins) and spoke
thus, “O learned one, tell me precisely, the learning and other
attaiaments as well as the activities of this man”.

68. O excellent one, Citragupta who was thus com¬
manded by Dharmaraja, thought for a long time and then spoke
■as follows :

330

Mdrada FwtSxja

69. It is true that this man had been engaged in sinful
activities. Still, listen, O king of righteousness, one who abstains
from food on the Ekadaii day is liberated from all sins.

70. On the day of Hari (EkddaSi)^ on the charming banks
of the Reva, he abstained from taking food. By observance
of rites of fasting and keeping awake at night (on the EkadaSi
day), he became free from sins.

71. Whatever sins had been committed by him, though
numerous, all of them have been abolished by the power of
the fast.

72. Dharmaraja who was informed thus by the intelli¬
gent Citragupta prostrated himself before me like a staff. He
was full of sympathy.

73. With devotional feelings, Dharmaraja worshipped
me. Then he called all his soldiers and commanded them thus.

Dharmaraja said :

74. Listen to my words, O my emissaries, I shall tell
you what is excellent and wholesome unto you. Do not bring
those men who are engaged in the path of virtue anywhere
near me.

75. Let go those persons who are engaged in the worship
of Visnu, are self-controlled and grateful, are devoted to the
observance of Ekadaii Vrata^ have conquered their sense-organs
and those who serenely pray thus continuously—“O Narayana,
O Acyuta, O Hari, be my refuge”. Avoid them immediately.

76. O soldiers, avoid from a long distance those persons
who repeat the names of God thus—“O Narayana, O
Acyuta, O Janardana, O Krsna, O Visnu, O Lord of goddess
Laksmi, O father of the lotus-bom deity, O Siva, O Sankara”.
They are the benefactors of the entire world. They are
quiescent. My jurisdiction does not cover them.

77. O emissaries, avoid always those who have dedicat¬
ed all their actions to Narayana, cherish devotion to Hari;
those who are strictly confined to their conventional duties;
those who serve their preceptors; those who grant gifts to the
good and the deserving; who protect the indigent and are
attached and engaged in the repetition of names of Hari.

78. O emissaries, avoid those who have no association
with heretics, who are deeply devoted to Brahmanas, covet

1.23.79-88

331

association with the saintly persons, those who render services
to guests (atithis) (those who entertain the same conception of
Sambhu and Hari) or those who consider Hari and 8ambhu
equal and those who render obligations to the people.

79. O soldiers, bring those sinners to my abode—those
who have no taste for the nectar of Hari’s stories, whose minds
are not directed to the remembrance of Narayana and those
who are not delighted with the sprinkling with the water from
the feet of leading Brahmanas.

80. O emissaries, bring here those persons who are in
the habit of reviling their parents, hate the people, whose
activities are injurious to their own benefactors, who arc greedy
of temple-property and whose activities are detrimental to
the public.

81. O emissaries, bring here the person who is averse to
the observance of the holy vow of Ekddafit of fierce tempera¬
ment, is engaged in slandering the world, who censures others,
brings about the ruin of the village, is inimical to excellent men
and is greedy of the riches of Brahmanas.

82. Forcibly bring those big fools who turn their
faces away from devotion to Visnu, who never bow to
Narayana the protector of those who seek refuge in him and
those men who never go to Vi§nu*s shrine and indulge in sins
extremely.”

83. When what had been recounted by Dharma thus
was heard by me, I who was as if burning within myself due
to remorse, remembered the despicable activities.

84. Due to my repentance for the evil actions, and listen¬
ing to righteous ones, all my sins were completely wiped out
there automatically.

85. Yama too bowed to me, since I was liberated even
from the last traces of sins, and had attained similarity of form
with Hari and was refulgent like a thousand suns.

86. On seeing this, the extremely terrible emissaries of
Yama were astonished. They completely believed in what was
related to them by Yama.

87. Thereafter, worshipping me duly, Kala (god Yama)
inunediately despatched me to that greatest region of Visnu,
(teeming with hundreds of aerial cars).

88. O Brahmana sage, thanks to that holy observance.

332 N&rada PurSjja

I stayed in Visnu’s region along with crores of aerial chariots
equipped with all objects of enjoyment.

89. After residing in Vi§nu’s region for thousands and
hundreds of crores of Kalpas, I came down to Indra’s region.

90. There too, I who enjoyed richly all pleasures, was
bowed to by all Devas. After staying that much time (equal
to that spent in Visnu’s region) in the heaven I came to the
Earth.

91. Here too, I am born in the family of Visnu’s devotees,
like you. O great sage, since I have the faculty of remember¬
ing previous births, I know all these events.

92. That is why I attempt to worship Visnu along with the
children. Formerly, I did not know that this was Ekadaii Vrata.

93. Due to the faculty of remembering previous births,
it has been understood by me now. In this world, this is the fruit
of that act which has been done by me here.

94. O Lord, what doubt is there then in the case of
those who perform Ekddali Vrata with great devotion ? Hence,
O leading Brahmana, I shall also observe this auspicious
Ekddali Vrata.

95-96a. Everyday, I shall perform the worship of Visnu
too with a desire for attaining the greatest abode. Those men
who devoutly perform Ekddaii Vrata will find Visnu’s abode
which bestows the greatest bliss.”

96b-97a. On hearing thus the words of his son, sage Galava
was delighted. He attained the greatest satisfaction. He was
extremely delighted in his heart.

97b-98a. (He said :) “My birth is fruitful. My family
has been sanctified since you, one deeply interested in devo¬
tion to Visnu, have been born here, in my house.”

98b-99a. Thus delighted in mind, thanks to his son’s
activity, he enlightened him in the procedure of the worship of
Hari.

99b-c. Thus, O excellent sage, everything has been pre¬
cisely narrated to you by me succinctly (at some places) or in
detail (at other parts). What more do you wish to hear ?

CHAPTER TWENTY-THREE

The Greatness of EkddaSi Vrata

1. This is one of the most important Vratas elaborately discussed in various
Puranas and mediaeval digests on Dharma !§astra such as CC. Kala (pp.l45-
288), Madhava’s Kslanin^a (pp. 233-275), Vratartfja (pp. 361-475) and
others. The JVP. is quoted as an authority by most of them. Being one of the
early texts, the procedure of this Vrata as given from verse 12 onwards is impor¬
tant. It is interesting to note that the rules of Ekadasi followed by Gaudiya
Vaisnavas and summarised from Haribhaktiuildsa by Prof. S. K. De in Vaifpava
Faith and Movement (pp. 371-75) have a close resemblance to those given
in the NP. here. As is wellknown the Narada is a Vais^ava Puraria.

2. Qiioted by Hemsklri in CC — KHa, p. 153, in Madhava's Kdlanir^iaya, p. 235.

3. Quoted in CC (on Vrata) I.P.IOOO, Kslanirjiutya quotes it from VP. (prob.
Var&ha P. 39.32) and instructs, “after uttering this mantra, the knower
(devotee) should offer flowers from the cavity of his palms {Pufpdhjali),

4. Quoted in CC (Vrata) I.P.lOOl and Dharma Sindha, p. 20.

5. Quoted in CC (Vrata) I.P.1008, cf. Hdrita : Patilapakhandi-ndstikSdUsam-
bhdsan&nrta-dyut&dikam upavdsadine varjanlyam /

6. GMava—sages of this name are mentioned in the Aitar^a Brdhmtma,Brhadd-
ranyaka Up., Va.P., Br.P., Mbh., HV. but none of them record that he had a son
called Bhadra^ila (vide P E &. Ghitrava’s Prdcina caritra koia under Galava.)
This legend is probably a contribution of the NP. to illustrate the importance
of the EkddaSi Vrata, In NP. II. Chs. 3 ff, we have a long story of Rukman-
gada about the importance of this Vrata. PE. also has no entry on
‘Bhadrasila’.

7. The episode of Bhadrasila to illustrate the great eflicacy of the Ekadaii
Vrata, seems to be an original contribution of the NP., as the legend is not
found in other Puranas (vide P.E.).

CHAPTER TWENTY-FOUR

The Conduct of the Good and Approved usages^

SUta said :

1. On hearing what was said by Sanaka regarding the
merit accruing from Hari’s day (i.e. EkadasI ) which is incom¬
prehensibly meritorious, the best of all Vratas, that subdues
host of sins, the delighted son of Brahma spoke again.

JVarada said :

2. O sage, expert in the interpretation of principles,
everything concerning the narration of holy Vratas has been
mentioned by you. It is highly meritorious and it bestows
devotion to Hari.

3. O sage, now I wish to hear the rules of conduct pre¬
scribed for all castes and stages of life as well as the procedure
for expiation.

4. O highly blessed one, adept in the interpretation of
all principles, it behoves you please to explain it to me pre¬
cisely and with great compassion and favour.”

Sanaka replied :

5. “O prominent sage, listen how the immutable Hari
who is affectionate to the devotees, is worshipped by those
who are devoted to the conduct of life befitting different
castes and stages in life.

6. I shall relate to you the arrangement of castes and
stages of life as explained duly by Manu and others, as you
arc a devotee of Visnu.

7. Those castes are said to be four, viz., the Brahmanas,
K^atriyas, Vaiiyas and Sudras. Among these the Brahmana
is the foremost.

8. The Brahmanas, K§atriyas and Vaisyas — these
three are called Dvijas (the twice-born), because at first they
are bom of their mothers and later on, they are consecrated by
means of sacred thread with due repetition of the Mantras

1.24.9-18

335

(which constitute the second birth). Thus twice-born-ness is
attained by these three classes.

9. All holy rites and duties must be performed by these
castes in accordance with the specific duties prescribed for
their castes. By failing to perform the holy duties prescribed for
one’s own caste, one is called a heretic by learned men.

10. A twice-born, performing the holy rites and duties
enjoined by his own Grhya Sutra becomes blessed and content¬
ed. Otherwise, he will be fallen and excluded from all righteous
activities.

11. The Tuga dharma^ (virtuous activities specially per¬
taining to the particular Tuga) must be pursued by these castes
according to propriety and relevancy. The customs and con¬
ventions of the different regions and lands must be followed
as long as they are not repugnant to the riles and duties enjoined
in the Smrtis.^

12. One must strive to practise prescribed religious duties
physically, mentally and verbally. One shall never do anything
repugnant to the public and not securing the heaven, even if
it is of a righteous nature.

13-16. There are certain activities righteous (in other
Yugas) but learned men say that they are to be avoided in the
Kaliyuga^ viz. undertaking a sea voyage, carrying a (wooden
or earthen) jar of water (by a householder i.c. renunciation of
that stage of life), the marriage of the twice-borns with girls
not belonging to their caste, begetting of sons through (dead)
husband’s brother, the slaughtering of animals in Madhuparka
(respectful offering to a guest), offering flesh in ^rdddhas^ the
stage of life called Vdnaprastha (forest-hermit), remarriage of a
married girl when the marriage was not consummated, Naifthika
Brahmacarya (life long celibacy), human sacrifice, horse-sacri¬
fice, Mah&prasthanagamana (undertaking a long journey to end
in death) Gomedha (cowsacrifice) as well as AfaXrAof (sacrifices).
These activities, though righteous in other Tugas, are declared
as fit to be avoided in the Kaliyuga.

17. The peculiar conventions of the different lands must
be followed by men of respective lands. Otherwise he (the
dissenter) should he known as a fallen man, excluded from all
religious activities (or social intercourse).

18. O excellent Brdhma/ia, I shall mention in general

336 Narada PurSa^

the holy rites of the Brahmanas, Ksatriyas, Vaisyas and the
Sudras. Listen to it with attention.

19. (The duties of a Brahmana are :) He should offer
charitable gifts to the Brahmanas; he should worship the gods by
means of sacrifices; for the sake of livelihood he may beg for
alms; he should teach others.

20. He should perform sacrifices on behalf of those who
are eligible for the same; he should perpetually offer water
libations; he should learn the Vedas and maintain sacrificial
fires.

21. He should have impartial conception of the acceptable
wealth and that intended for others and should do what is con¬
ducive to the welfare of the world; he should speak softly.

22. The sexual intercourse of a Brahmana with his wife
is commended only on the prescribed nights after the menstrua¬
tion; he should never utter anything unwholesome and in¬
jurious to anyone; he shall be devoted to the worship of Visnu.

23. (The duties of a Ksatriya are) : O excellent Brah¬
mana, a Ksatriya should give charitable gifts to Brahmanas,
he should learn the Vedas; he should worship Devas by
performance of sacrifices.

24. He should maintain himself by means of weapons (i.e.
military profession); he should rule over the Earth righteously
and should chastise and curb the wicked; he should protect
the disciplined (the good).

25. O excellent Brahma^ia, breeding of cattle, commerce,
agriculture and study of the Vedas are glorified as the duties
of the Vaisya also.

26. He should marry duly and practise righteous activi¬
ties through wealth earned by means of business transactions
or industrial activities.

27. A iSudra also should give charitable gifts, but he
should not perform domestic sacrifices involving cooking. He
should render service to the Brahmanas, Ksatriyas and the
Vaisyas.

28-29. The following duties are common to ail castes :
every one should indulge in sexual intercourse with his own
wife only on the prescribed nights after the menstruation; sin¬
cere desire for the welfare of all worlds, always speaking
auspicious and pleasing words, absence of fool-hardiness, joyous

1.24.30-35

337

temperament, forbearance, absence of over-arrogance, all these
have been glorified as attributes common to all castes.

30. By performing the rites befitting one’s own stage of
life, everyone attains the status of a sage, O Brahmana. In
times of emergency* a Brahmana may take to the conduct
of life of a Ksatriya.

31. In times of grave emergency, a Ksatriya also may
take to the activities of a Vaisya. Even in times of very grave
emergency, a twice-born person should not take to the activi¬
ties of a iSudra.

32-34a. If a twice-bom person in a confused state of mind
takes to it, he shall become a Gandala. O excellent sage, in
the case of the three castes, the Brahmanas, the Ksatriyas and
the Vaisyas, four Airamas (stages of life) have been mentioned.
There is no fifth stage of life. They are : (the stages of) the
religious student, the householder, the forest-hermit and the
mendicant, O good one. Excellent Dharma is achieved through
these four Airamas.

34b-35. O leading Brahmana, Visnu is pleased with a
person who is engaged in the path of action, whose mind is
quiescent, free from desire, and is absorbed in his own duties.
Thereafter, he goes to the greatest abode from which he does not
return to this world.

GHAPTElt TWENTYFOUR

The conduct of the Good and Approved Usages

1. The term Saddedra is used in the sense of ‘customs and usages’. The
customs in Brahmavarta were looked upon with great respect in Smrlis and
Puranas. But here the term means ‘the conduct of the good’. VP. III. 11.3
defines it :

Sddhavafi Kfi(ta-dofds tu sac-chabddti sddhu-vdcakdh /
tefdm dcarapam yat tu saddedras sa wyate //

This is attributed to Harita in PardJaramddhavtya l.i.,p.I44.

This topic is treated in many Puranas e.g. VP.III.Chs. 11 & 12, KP.II.
chs. 16 and 19, AP.Chs. 155, 165, 253, Bh.P. VII.ll, XI.17 & 18 to mention
a few. In the NP. it is later described again in ch. 1.43; overlapping and
repetition of verses is expected in such a work, but a number of verses are
common to many of these Puranas and are found in Smrtis as well.

2. According to Mbh. ^dnti 232.28, the principal aspects of religious life were :
penance {tapas) in the Krta age; metaphysical knowledge in the Treta, per¬
formance of sacrifices in the Dvapara and Ddna (religious gifts) in the Kali
age,

tapah param Krta-yuge, Tretdydm jflanam ucyate /

Dvdpare yajflam evdhur, ddnam ekam Kalau yuge fj

This vei-se is repeated in Manu 1.86, PardSma 1.23 and Va.P. 8.65 substitutes
dhydnam ‘meditation’ for tapea in the Krta age.

3. This sanction to customs is granted in the Sutra period. For example, the
Asvalayana sutra gives its sanction to different customs belonging to different
regions and villages in celebration of marriages :

{Ucedvaed vai janapadadharma grdmadharmds tan vivdhe pratiyat /

AJv.Gr. S.

4. The general principle of Saddedra is that if a religious practice though sanc¬
tioned by Dharma ^dstra is found abhorrent to the public taste, it should be
avoided. (Verse No.l2). Thus the sea-voyage involved piollution through
contact with Mlecchaa and hence was forbidden. The moral sense of the
public abhorred the idea of niyoga, marrying a girl from a lower class, killing
an animal for madhuparka (receiving a guest), offering meat or non-vegetarian
diet to Brahmanas at the time of l§raddha, etc. and it came to be prohibited
in the Kali Age. These four verses from the NP. (Nos. 13-16) enumerate
what acts are to be avoided in the Kali age. Kali-varjya are quoted in the
Mirnavasirtdhu, p. 367, Apardrka, p.l5, GG.III.2, p.666, Sc.I.p.l2, Parasara
Madhaviya I.i p.l33. The number of such forbidden acts differ with different
texts. P.V. Kane in H.D.III.pp.930-966 enumerates 55 Kali Varjya acts—
one-fourth of which are against the institution of sacrifice, ten are due to the
public insistence on purity of women and two, viz., the prohibition against
Vdnaprastha and Sannydsa give a blow to the ancient dkama-dhama. The

Notes

339

wording “though righteous in other yugas’* (verse 16) is just to show respect to
the authorities which prescribed them. Kane’s view that ^Kdivarjya lists were
put together at the earliest in the 10th and 11th century a.d.’ needs
modification in view of its occurrence in the NP.—unless we regard these verses
as later interpolations.

5. Verses 30-33 deal with the Apad-dtarma The principle is that in times of
emergency one should resort to the means of livelihood prescribed for the
caste {Varoa) which is immediately below one’s own, vide Mahu X.81-82.
Yajfia-valkya 111.35, Vispu Dh.S.54.28, but NP. insists that one should
never follow l§udra’s vocation. When the emergency is over, the person follow¬
ing a ’lower’ avocation should undergo expiation and follow his profession
(Manu XI.193-194, Yajnavalkya 111.35).

CHAPTER TWENTYFIVE

Vedic Studies and other Religious Duties Defined
Sanaka said :

1. I shall tell you specifically the precepts governing
the disciplined conduct of life of the different castes and stages.
Listen to it with attentive mind, O excellent sage.

2. He who eschews his own prescribed course of duties
(Dharma) and pursues that of others should be known as a
heretic and be excluded from all Dharmas.

3. Such purificatory ceremonies as Garbhadhana (rite of
religious consummation of marriage-impregnation) should be
performed with due chanting of Mantras at the proper time and
in accordance with the injunctions. To women these rites do
not require the chanting of Mantras.

4. The first holy rite of Simanta^ (ritualistic parting of
the hair upwards, as a part of the purificatory rite during preg¬
nancy) should preferably be performed in the fourth month.
It can be performed in the sixth or the seventh or the eighth
month also.

5. When the son is born, the father should take his bath
along with the cloth worn and perform the post-natal holy
rite. He should perform Nandi Sraddha with the formal pres¬
cribed utterance of benediction

6. One should perform the Vrddhi^Sraddha {Sraddha at
the time when one has acquired special prosperity and glory)
either with gold or with silver. He who performs it with cooked
food shall be on a par with a Candala.

7. At the end of the Sutaka (i.e. the period of pollution
due to the birth of a child) the father should perform the Abhyu-
dayika Sraddha (i.e. Sraddha due to prosperity) for the son, observ¬
ing restraint in speech. He should indicate the name also.“
(i.e. the naming ceremony is to be performed).

8. O leading Brahmana, the name given shall not be
unclear, meaningless, or one with many long syllables. Nor
shall it contain letters difficult to pronounce.

9. He shall perform the Ca^/a®, the rite of keeping locks

I.25.10-21a.

341

of hair—in accordance with the injunction in the Grhya sUtras
in the third, fifth, sixth, seventh or eighth year.

10. If due to unavoidable situations, the GarbhSdhSna
and other rites are not performed in due course, the expiatory
rite of one fourth Krcchra shall be performed. In the case of the
Caula rite, it should be half a Krcchra.

11. The investiture with sacred thread for the boy should
be in the eighth year after conception or birth.* Any time
upto the sixteenth year is permitted as a subsidiary period (for
the same rite in the case of a Brahmana).

12. The investiture with sacred thread in the case of a
Ksatriya is in the eleventh year after conception. (If not done
in the eleventh year due to circumstances), learned men permit
any time upto the twentysecond year.

13. The Upanayana rite of a Vai^Sya is to be performed in
the twelfth year after conception. Learned men say that the
period (though allowed) upto the twentyfourth year, is
subsidiary.

14. If the twiceborn is not invested with the sacred thread
within these limits of time, know him to be Savitripatita (fallen
from the sacred Gayatri or Sdvitri mantra. No one should even
converse with him.

15. O Brahmana, if the chief time limit is transgressed
in the Upanayana of a twice-born, Krcchra penance should
be performed for twelve years. Afterwards he should
perform the Candrayana and two Santapana Prayaicittas
(expiations) and thereafter perform the original holy rite (i.e.
Upanayana).

16-2la. Otherwise know him to be a fallen person. He
who does so shall be on a par with a slayer of a Brah¬
mana. The girdle of a Brahmana should be of the Muftja grass,
that of Ksatriya should be the bowstring and that of a Vaisya
should be woollen. May the deerskki (for wearing) be stated
thus:—The skin of the e^a deer should be used by a Brahmana;
that of a ruru deer should be used by a Ksatriya. A Vaisya should
use the skin of a goat. I shall describe the staff in due order:—
The Palasa stick is prescribed for a Brahmana; the Udumbara
stick for a K^triya and that of Bilva for a Vaisya.

Now listen to their size :—^The staff of a Brahmana should
come upto his hair on the head; that of a Ksatriya should

342 N&rada PurS^a

come upto the forehead. Learned men say that the staff of a
Vaisya should come up to the tip of his nose.

I shall now describe the clothes of Brahmana and others in
due order. They are ochre-coloured, madder-coloured (red)
and turmeric-coloured (yellow) (respectively).

21b-22a. O Brahmana, the Brahmana who has been
invested with the sacred thread should be devoted to the service
of his preceptor. He should stay in the house of his preceptor
till he learns the Vedas.

22b-23a. The (Brahmana) religious student should take
bath in the morning. O leading sage, for the sake of the
preceptor, the student should bring sacrificial twigs, KtiSa grass,
fruits and other things, everyday in the morning.

23b-24a. O excellent sage, whenever the sacred thread,
the deer-skin or the staff is lost, soiled or broken, a new one
should be used with due repetition of the mantras. The soiled
ones should be thrown into the water.

24b-25a. They (the religious authorities) prescribe that
the means of livelihood of the religious student is only through
alms begged and received by them. The student with controll¬
ed sense organs should bring the alms from the houses of Brah-
manas well-versed in Vedas.

25b-26a. When the Brahmana begs for alms he should
say, bhavati bhiksdm dehi (O madam, give me the alms);
the Ksatriya should say, bhiksdm bhavati dehi (Alms, O
madam, give me). When the Vaisya begs, he should say bhik-
fdrh dehi bhavati (Give me alms, O madam).

26b. The religious student should conquer his sense
organs and perform the rites of fire-worship both in the morning
and in the evening according to convention.

27. The religious student should perform the Brahmayajha
and the Tarpana rite every day. He who forsakes the ritualistic
fire-worship is called a fallen fellow by the learned.

28. He who does not perform Brahmayajha is called a
slayer of a Brahmana. After rendering service to the preceptor,
he should perform the worship of the deities.

29. Every day he should partake of the food got as alms
only. Never should he take food given by a single man. The
student who has conquered his sense-organs should bring
alms from the houses of Brahmanas of irreproachable character.

I.25.30a-42a.

343

30a. After offering alms first to the preceptor, he
should, with his permission, partake of it, remaining restrained
in speech.

30b-32a. He should avoid wine, women, meat, salt, chew¬
ing the betel-leaves, cleansing the teeth, eating the leavings
of foods of others, sleep during the day, use of the umbrella,
wearing of shoes, scents and unguents, garlands, sports in water,
dance, vocal music, instrumental music.

32b-33a. He should abstain from slandering, distressing
others, prattling (grumbling), application of collyrium, contact
with heretic people, association with the ^ludras, etc.

33b. As to elders, he should habitually bow to and salute
them in due order.

34-35. The elders are of three types, viz.—Elders in know¬
ledge, elders in piety and austerity and elders in age. He who
removes spiritual misery and the like is the (bonafide) guru.
He does it through the instruction in the Vedas and the scrip¬
tural texts. The student should salute him at the outset. While
saluting, the Brahmana should say Asau aham (I am he—so
and so).

36-39a. The Ksatriyas and others are by no means to be
bowed to by a Brahmana. The following should not be saluted :
An atheist, a person who breaks the bounds of decency, an un¬
grateful person, the common priest of the village, a thief, a rogue,
a heretic, the fallen fellow, the Vrdtya (one of the three castes
fallen from his castc-position due to non-performance of holy
rites), a professional astrologer, a sinner, who shall never be
saluted, a mad man, a gambler, an unclean person^ a person
(who is) running, a person who has applied oil to his head and
a person performing Japa.

39b-40. He should never salute a person always given to
arguing, a fierce man, a person vomiting, a person standing
in water, a person holding the alms.and a person lying down.
He should never salute a woman who had killed her husband,
a woman in her menses, a woman with a paramour, a woman
who has recently delivered of a child, a woman who had. an
abortion, an ungrateful woman, and a fierce woman.

41-42a. If individuafl salutation is made in an assembly,
a sacrificial hall or a temple, it destroys the merit earned
before.

344

Ndrada PurS^

42b-43a. He should not bow to a person who is perform¬
ing a ^rdddhOf Vrata^ Ddna, worship of the deities, Yajha or
TarpaiTta.

43b-44a. If anyone does not salute in return when he is
saluted, he is on a par with a l§udra. He should not be con¬
sidered worthy of being saluted.

44b-45a. The student should wash his feet and perform
the Acamana rite. Sitting face to face with the preceptor and
touching his feet, the clever student should begin his study.

45b-50a. A Brahmana who is eager to attain the benefit of
all holy rites should not pursue the study of the Vedas on the
following days : during the holidays: viz. the first and eighth
day {Aftakas) t the fourteenth day, the Pratipats (first day of a
fortnight), the Parvan days, Mahdbharani day (when the moon
is in Bharani Naksatra in Pitr Paksa), on the twelfth day in the
month of Sravana, on the second day in the latter fortnight of
the month of Bhadrapada, on the seventh day in the bright half
of the month of Magha, on the ninth day in the month of Asvina,
when the sun is encircled by a halo, when a Vedic scholar comes
to the house, when a Brahmana is bound, when a quarrel
increases, during the dusk, when the cloud rumbles, when there
is an untimely heavy down-pour, when a comet or thunderbolt
falls, when a Brahmana is insulted, O celestial sage, on the
Manvadi days (i.e. on the days on which Manvantaras started)
and the four Tugadi days (i.e. on the days on which the four
yugas commenced)—these foregoing occasions are to be treated
as holidays.

50b-51 The third day in the bright half of the month of
Mddhava{ue. Vaisakha), the thirteenth day in the dark half of the
month of Bhadrapada, the ninth day in the bright half of the
month of Karttika and the full moon day in the month of Magha
—these are said to be Tugddi days. Whatever is given in
these days becomes everlasting in its benefit.

52-55. I shall mention the Manvadi days. Listen to it
attentively; the ninth and the twelfth days in the bright half of
Karttika ^ the third day of the Gaitra month, as well as of the
month‘Of Bhadrapada; the tenth day of the bright half of Asadha,
the seventh day in the bright half of Magha, the eighth day in
the dark half of Sravana, the full moon day in the month of
Asa<^ha, the new moon day in the month of Phalguna, the

1.25.56-65.

345

eleventh day in the bright half of Pau§a, the full moon days in
the months of Karttika, Phalguna, Caitra, and Jyestha—these
are the first days of the Manvantaras; whatever is given on these
days becomes everlasting in its benefit.

56-57. On the Manv^i and Yugadi days, Sraddha should
be performed by the twice-bom; one should never study the
Vedas during these days® — when one is invited to a !§raddha,
during the eclipse of the sun and the moon; on the two ayana
days, when there is earthquake; on the Galagraha days (some
days in the dark fortnight) and on Durdinas (when the sun is
invisible due to clouds).

58-59, O Narada, if a foolish person pursues the study
of the Vedas during these holidays, Yama himself will destroy
his progeny, intellect, renown, prosperity, longevity, strength
and health. Know the person who studies the Vedas during the
Anadhydya days (holidays) to be Brahma-ghdtaka (the slayer of a
Brahmana).

60-65. P Brahmana, no one should hold conversation
with him; no one shall reside with him; O Narada, some per¬
sons say that even Kundas and Golakas (bastards) and the sluggish
etc. should be invested with sacred thread; some say that their
sons etc. should be invested with sacred thread. One who does
not study the Vedas but puts forth effort elsewhere should be
known to be on a par with a Sudra; he is the beloved guest in
hell. Even if a Brahmana who has not learned the Vedas follows
the conventional conduct of life, he does not attain the benefit
of the Aedras. He is just like a Sudra. In the case of a Brahmana
who has not learned the Vedas the Nitya, Naimittika, Kdmya
and all other Vedic rites are futile. Visnu is identical with the
^abda Brahman (the supreme Soul in the form of Sound) ; hence
Veda is Hari Himself. Hence, a Brahmana who studies the
Vedas will attain his desires.

CHAPTER TWENTYFIVE

1. Simanta-karma, Simanta or Simantonnaj>ana is really a rite of a social and
festival nature expressing joy felt by the family and the woman concerned
at the prospect of a child. Literally it means ‘parting the hair of the woman,
upward.* The Saihskara is treated in many Gthya sutras like that of Aivala-
yana (1.14.1-9), Baudhayana (I.IO), Gobhila (II.7.1-12), Vaikhanasa
(III.12) and others, but there is a great divergence in the details of this
Semskara showing the difference in the geographical region where they were
composed. The garlanding of the pregnant girl and playing of lute and
singing of ballads prescribed in the grhya sutras, shows its festival nature. The
montli of pregnancy in which it is to be celebrated differs. NP. seems to
follow KhMira Gr.S. in prescribing the 4th, 6th or the 8th month out of which
the 4th is supported by Asvalayana and Apastamba. In prescribing the 7th
month, NP. follows Saftkhayana Gr.S. (1-22-1) indicating NP.’s affinity
if not location.

2. NP. is much removed in time from the Brhadarariyaka Up. and Grhya Sutras
of Gobhila, KhSdira and others which prescribe that the name should be given
to the boy on the day of his birth. It was to be the Nakfatra-ndma which was to
be kept a secret till the thread-ceremony of the boy and the name for common
use was given on the 10th day,

3. Caula or C&ddkarava :

Most writers recommend the 3rd year for this rite but Asvalayana, Paras-
kara, Yajfiavalkya allow the family usage for the time of performance of this,
though they don’t disapprove of the 3rd year,

4. This is clearly an exposition of AhalSyana Gr.S. regarding the usual and
the final limit of the age of the thread ceremony of the three varnas :

Of fame vatfe Brdhmai^am uparu^et f

Garbhdffam vi / ekadaie Kfattriyam f

dvddade Vaiiyasn / a fo^aSad Brihmatmyanatltah Kalah /

i dvdvirhiit Kfaltriyasya / d caturvirhSdd Vaiiyasya /

ASva Gr.S. 1.19.1-6.

5. The topic of holidays or days on which the Veda should not be taught, is
discussed in the Grhya and Dharma Sutras and most of the Smrtis. A refe¬
rence to SC. on Anadhydya (I.pp.56-61) shows the difference of opinion among
these authorities. Many of the verses in NP. are found in VP.III. 14.13 ff,
Af/.P. 17.4-8, M. Nfsirnha P. ch.56. The list of holidays is stupendous. But the
anadhydya is limited to learning (new) Vedic mantras and not to their appli*
cation or self study {Jaimini XII.3.18-19, Apastamba Srauta Sutra 24.1.37.
Hence, normal studies of other lores were not affected.

CHAPTER TWENTYSIX

The Statement of the Dharma of the Householder^

Sanaka said :

1. As long as the Vedas are being learned, he (the reli¬
gious student) should remain with the preceptor, rendering
service to him with purity invariably. After being permitted
by him (to return to his house), he should take up the sacrificial
fires.

2. A twice-born person should study the Vedas, the
Dharma-sastras (i.e. Smrtis, etc.) and the Vedahgas (accessories
to Vedic studies)® and give DaksinS. to the preceptor and
then enter the householder’s life.

3. A twice-born should marry a virgin who is endowed
with good features and beauty, who is born of a good family,
who possesses good qualities,® whose conduct and habits are
good and who practises righteous activities.

4. The intelligent Brahmana should marry a girl
beyond the seventh remove from his father and fifth remove
from his mother; otherwise he is on a par with the defiler of the
preceptor’s bed.*

5. A sensible man should not marry a girl who is sickly,
whose eyes are round, who is born in a family of ailing persons
(i.e. with unhealthy heredity), who has too much of hair or who
has no hair at all or who is garrulous.®

6. A wise person should not marry a girl who is hot-
tempered, too short or too tall (in stature), who is wanting in
any limb, who has an extra limb (i.e. physically handicapped or
abnormal), who is mad, or slanderous.

7. One should not marry a girl with heavy, big ankles
or long shanks or has masculine features with traces of mous¬
tache and beard and is hunchbacked.

8. A prudent person should not marry a girl who laughs
without reason, who stays in others’ houses always, is habitually
contentious, wayward and ruthless.

9. A sensible man should not marry a voracious girl,
whose teeth and lips are too large and thick, who snorts and

348 Narada Pur&rfa

grumbles, who is very dark or red in complexion, or who is
cunning and mischievous.

10. One should not marry a girl who is always given to
weeping, is of pallid complexion, who is despicable, a chronic
patient of cough and Asthma or of somnolent nature.

11. A sagacious man should not marry a girl who habi¬
tually speaks worthless and meaningless words who is interested
in antagonizing the world, who is in the habit of scandalising
others or is a thief.

12. A worldly-wise man should by no means marry a girl
whose nose is too long, who is a liar and a cheat, whose body is
covered with hair, who is arrogant or a religious hypocrite.

13. If the marriage had taken place during childhood
when the real nature had not been realised and if her defect is
realized after maturity, he should by all means forsake her.*

14. If any woman is always harsh and ruthless to the hus¬
band and children but is favourably disposed towards others,
he (the*husband) should by all means forsake her.

15. O excellent sage, it should be known that marriages
are of eight types such as the Brahma^’’ etc. The previous
one should be understood to be better than the latter one; if
the preceding form of marriage is not possible the latter one may
be adopted.

16. The eight types of marriages are : the Brahma,
Daiva, Arsa, Prajapatya, Asura, Gandharva, Raksasa and
Paisaca which is considered the eighth one.

17. O Brahmana, an excellent Brahmana should be
united in wedlock by means of the Brahma form of marriage or
by means of Daiva type. Some recommend the Ar$a type
also.

18. O Brahmana, the five types of marriage beginning
with the Prajapatya are censurable. If the earlier types arc not
possible, (then only) a wise person should adopt the latter ones.

19. (After marriage) he should wear two sacred threads,
the upper garment and two golden ear-rings. The two clothes
(he wears) should be well washed and white.

20. He should smear his limbs with unguents. Hair and
nails must be well cut. He should remain pure and clean. He
shall hold a bamboo stick and a Kamandalu filled with water.

21. He should appear neat and pleasing. He should put

1.26.22-32.

349

on a clean turban, an umbrella and two neat sandals or shoes.
He should wear flower garlands too and apply sweet scents.

22. He should regularly read and study the Vedas and
maintain the religious and prescribed (or conventional) con¬
duct of life. He should not subsist on others* food. He should
avoid rumour-mongering.

23. He should not keep one leg mounted over another nor
should he step across the leavings of food. He should not scratch
his head with the combined pair of his hands.^

24-25. A twice-born person should not go anticlockwise
round a temple worthy of worship. He should not keep his
tresses untied during the worship of deities, Acamana rites,
ablutions and i^raddha and other holy rites. Nor shall he be in
a single cloth on these occasions. He should not ride in a vehicle
drawn by a camel and he should avoid vain and groundless
arguments.

26. He should not carnally approach another man’s wife,
and should avoid backbiting. O Brahmana, he should never
go anticlockwise round cows, holy fig-trees, fire and mountains.

27. Nor should he go round the four-cross roads, a holy
fig-tree standing on a sacred spot, a natural lake or a king, in
that manner. He should avoid jealousy, rivalry and diurnal
slumber.

28. He should not speak about other men’s sins nor should
he boast about his own merit. (He should not reveal his merit).
He should keep his own name, the constellation (at the time
of his birth) star and honour well-protected.

29. A twice-born should never live in the company of
wicked men nor should he pay heed to anything contrary to
the scriptural texts. He should never be interested in wine¬
drinking, gambling and low music.

30. If he touches a wet bone, leavings of food, a Sudra,
a fallen man, a serpent or a do^, he should bathe along with
the clothes he is wearing.

31. After touching the funeral pyre, a piece of wood there¬
on, the sacrificial pole, a Cancjala and a professional worshipper
of idols, he should plunge into water along with the clothes
he is wearing.

32. The shadow of the lamp, cot or a body (one’s own
body?), the water dripping from the hair, clothes, or a mat

350

N&rada PurS^a

and the dust particles kicked up by a goat or a cat or blown off
from a broom—^all these remove auspicious fortune.

33. One should avoid even from a distance, the wind from
the winnowing basket, the smoke from the burning corpse,
eating the cooked food of a 3udra and the contact with the
paramour of a Sudra woman.

34. He should always avoid musing over heterodox doc¬
trines, biting the nail 2 ind hair and going to sleep in a nude
state.

35. He should not apply over the body the oil that is left
over after applying on the head; he should not chew unclean
betel leaves; he should not wake up a sleeping person,

36. No unclean person should perform rites in (sacri¬
ficial) fire or worship the preceptor and deities. No one
should drink water with the left hand only applied to the
mouth.

37. O leading sage, no one should tread on the shadow
of his preceptor, nor should one transgress the command of his
preceptor or censure the Yogins, the Brahmanas, the ascetics
and those who observe sacred vows.

38. Brahmanas should not expose or speak of mutual
defects and weaknesses. He should duly perform the sacrifice
on the new moon and full moon days.

39. The worship and Homa should be performed by the
twice-born both in the morning and evening. He who
eschews Updsana (worship) is called a wine-addict by the
learned.

40. A twice born house-holder should perform ^raddha^
during the tropicaB® and equinotical transit^^ of the sun, the
four Tugddi^^ days, the new moon day and the Pretapak$a
(the fortnight of the dead i.e. the dark half of Bhadrapada).

41. O Narada, a householder should perform Sraddha
on the MemvadP^ days, on the day of death, during the Affakd
days* (of the parents, etc.) and after the newly harvested grain
had been brought home.

42. A householder should perform ^rdddha^ when a person

*7th, 8th, 9th beginning from the seventh day after the full moon day or
the 8th day of the dark half of Marga»r$a, Pausa and Magha on which Manes
are to be propitiated). (HD, IV, p. 354).

i.26.43.46.

351

well-versed in the Vedas visits the house, during the lunar and
the solar eclipses and in holy centres and at pools of sacred waters.

43. If performed without the Orddhva pundra (the vertical
castemark on the forehead) the Taj nos, Dinas, (charitable gifts),
austerities, Homa, study of the Vedas r.nd the Tarpana rite to
the manes become futile.

44. Some people do not like to have Orddhva pundra and
Tulasi at the time of Sraddha.^* It is a futile convention and
hence, it should be avoided by the Brahmanas who seek welfare.

45. All these and similar holy rites enjoined in the path of
Smftis shall be performed by the twice-born duly. They bestow
the benefits of all holy rites.

46. Visnu is pleased with those who are devoted to the
conduct of good people. O excellent Brahmana, what is it that
cannot be achieved if Visnu is pleased.

CHAPTER TWENTYSDC

Dharmas of t/u Householder

1. Since the days of ancient Sutra and Smfti periods, the stage of house¬
holder (fiihasthdirama) has been considered as the best ASrema, as it is the
support or source of all other ASramas (Gautama 111.3); ako vide Manu (III.
77-78). Mbh. Sdnti. (270.6-7) observes that like a mother, it helps other
ASramas to subsist; elsewhere {ibid.\2A2) it states that it is equal in weight
to all other ASramas put together. Hence, Smftis, Purapas, digests on Dharma
Sastra dealindetaik with the duties of the house-holder. For example, Manu IV,
Yajftavalkya I. 96-127, KP. II. Chs. 15 and 16, Mbh. Anu^asana 97, SC. I.
pp. 88-232.

2. This shows that the course of studies of the twice-bom emphasized ‘Huma¬
nities’, viz. the study of the Veda (of his particular Sakha) and its six acces¬
sories like phonetics, grammar, etymology (or Nirukta), Prosody and Astro¬
nomy (-cum-Astrology) and the Smrtis or Dharma-Sastra. Vocations and
professions being hereditary, trades, commerce, technology or manual skills
were learnt at their own homes, farms, work-shops or guilds.

3. Cf. Buddhi-rupa-iila-lakfofui-sampanndm arogdnim upayacchela /

—Aivalayana Gr. S. 1.5.3.
Echoed in Apastamba Gr. S. III. 20.
Vatsyayana quotes Ghotakamukha, “One should marry a girl who would
give him a feeling of blessedness and compliments from his friends— Kdma-
sutra III. 1-3.

4. This restriction on Sapinda marriage is an echo of Ndrada Smrti (xii. 7
Gurumandal edt.) :

d sapiamdt pafUamde ca bandhubhyah pitr-mdtrlah /
a-vivdhydh sagolrdh syuh samdna-pravards tathd //

The restriction indicates that the NP. was not written by a Southerner
among whom cross-cousin marriages have been in vogue (even among the
^iffas) as noted by Baudhdyana Gr. S. I. 1.19-26. Southern writers on Dharma-
Sastra like Devanna Bhafta (SC.I. pp. 70-74) and Madhava {Pardlara Mddha-
viya (1.2. pp. 63-68) stoutly defend and support nvarriage with maternal
uncle’s daughter.

5. VV.5-14 enumerate the defects of girls and advises against marrying them.
A reference to Manu (III.8 and 10), Visnu Dh. S. (24. 12-16), VP. III.
10.18-22 etc. shows that there was a consensus about the dof/ts (defects) to be
avoided in selecting a girl. Strangely enough, NP. does not quote from the
Ndrada Smrti where the defects of girls are described {Siri-puth-sathyoga 36)
but echoes VP.III. 10.16-22 quoting lines and phrases.

6. W. 13 and 14 allow a husband to forsake his wife under certain
circumstances.

Notes

353

But that is not a divorce— a vinculo matrimonii was not known to
Hindu society in ancient and medieval times, though some low-castes had
this custom.

7. W. 15-18 describe the eight forms of marriage. They are : Br&hma, Daioa,
Arfa, Pr&j&patya, Asura, Gindharva, Rdkfosa and PaiSdca. These are mentioned
in Gfhya Sutras, Dharma Sutras, Smrtis and Pur&nas (e.g. ASoaUtyana Gr. S.
I. 6, Baudhdyana Dh. S. I. 11, Manu III. 21, Nirada Sntfti Strf-Ptm-3B-S9,
FP.III.10-24).

It is significant to note that NP. differs from the Mirada Smrti in the arrange¬
ment of the list of these forms and follows the VP.

The Mirada Smrti gives the following order of the forms of marriage :
Brahma, Prijdpatya, Arfa, Daiva, G&ndharva, Asura, RiUifasa and PaiSica. NP.
quotes VP.III. 10.24. This further brings out the difference that the Smrti
approves of the first four forms as dharmya (sanctioned by or acceptable to
Dharma) but NP. calb Prijdpatya as censurable (vide verse 18). It indicates
that Mirada, the writer of the Smrti is not the author of the MP. who differs from him
in many important respects.

The description of the forms of marriage is gpven in Manu III. 27-34
and there is a general consensus on the characteristics of these forms of
marriage which may be briefly indicated here.

(1) Brihma : A daughter decked with ornaments u gifted to a Vedic
scholar of good conduct after respectfully inviting him.

(2) Daiva : A daughter duly ornamented b given to a priest who offi¬
ciates the performance of one’s sacrifice (Baudhdyana I. 11.5 and
Apararka regards the girl as a part of dakfirti.

(3) Arfa : Gift of a daughter in formal exchange of one or two pairs of
cattle. (Thb b not a sale or barter but a legal formality).

(4) Prijdpatya : The gift of a daughter after duly honouring the boy
(bride-groom) and addressing the couple, “May both of you practice
religion”.

(5) Asura : Gift of a daughter in return for payment of maximum wealth
to her and to her relatives.

(6) Gindharva ; Love-marriage. Marriage by the mutual consent of the
girl and the bride-groom.

(7) Rakfosa : Forcible abduction of a girl from her house while she weeps
and cries and her kinsmen are defeated.

(8) PaiSica : Intercourse with a girl while she is asleep, intoxicated,
unconscious or mentally deranged.

8. The prescriptive and prohibitive rules of conduct in these verses (VV.23ff)
reflect the then social tastes and etiquettes and as such are interesting from
the sociological point of view. Some of these etiquettes and beliefs have
survived till our times for over a millenium or so.

9. Verses 40-42 state the days and the times when l^raddha should be
performed. Here what were treated auspicious for dina in ch. 25 above are
recommended for l§raddha :

10. Ayana days :

Days marking the beginning of the summer and winter solstice.

Vifuva days :

554

N&rada PurOna

11. Vtfaoa days

The first point of Aries or IMtra into which the sun enters at the vernal
or autumnal equinox. Days marking these entries of the sun arc called Vifuva
days,

12. Yugadi days— vide supra 1.2.5.50-51.

13. Manvddi days —vide Supra I. 25.52-55.

Affakd days— vide footnote to the verse.

14. The Smrtyarthasdra prescribes that Tt^ast should be avoided at the time of
Sr&ddha. Devani^ Bhatta notes it in SC. >^rdddhat p. 433» but he remarks
that this dictum of prohibiting Tulasl in i^rdddka has no basis in Smrtis
{ffrasiddha-Smrti-saninccqKfu Tulasf-nifedhasyadarSanAt /

CHAPTER TWENTYSEVEN

The Religious Duties of the Householdersj ForesUHermits and Sanny&sins
Sanaka said :

1. “O excellent sage, I shall describe to you the good
conduct of life of the householder on observing which all his
sins definitely perish.

Ahnika {Daily routine of duties)

2. O Brahmana, the householder should get up in the
Brdkma MuhUridS (i.e. within an hour and a half before the
dawn). He should then arrange his tresses properly. He should
then think about the means of livelihood that is not contrary to
the aims of life.

3. He should pass urine or evacuate the bowels with the
sacred thread placed on the ear. If it is during day or the two
junctions of dawn and dusk, he should face the north and if it
is in the night time, he should face the south (for answering calls
of nature).

4. (While answering calls of nature)* the man should
keep his head covered with a cloth, he should spread grass on
the ground where he is going to answer calls of nature; he should
hold a stick or a wooden piece in his hand and be silent during
the whole period.

5-7. Neither urine nor fecal matter should be discharged
in the following places : on the high way, in a cow pen, on the
banks of a river, near lakes and houses, in the shade of a tree,
in a dense forest, near fire, in a temple, in a garden, in a
ploughed field, at the place where four roads meet, in the pre¬
sence of Brahmanas, cows and women, over husks, burning
coal or broken mudpots and in water. No one should answer
calls of nature in these and similar places.

8. Effort should always be made for the sake of purity;
a Brahmana is remembered as one whose root is in cleanliness;
every holy rite of one devoid of cleanliness and prescribed
conventional conduct of life is in vain.*

9. Cleanliness is said to be of two kinds—the external
and the internal. The external cleanliness is through clay and

356 Mirada PurSa^a

water and the internal cleanliness is the purity of thoughts and
emotions.*

10-11. After answering the call of nature he should
hold the penis and get up. For the purificatory process he should
bring good mud.® It should not be from holes dug up by
rats and other rodents, nor from the ploughed field. No one
shall take the mud from wells, tanks and lakes. One should
carry out the purificatory process after bringing with effort
good earth.

12. Learned men say that the cleaning process after pass¬
ing urine is as follows ; One part of the mud is applied to the
penis and three parts over each of the testicles.

13. The mud is divided into many parts. One part is
smeared over the penis, five parts at the anus and seven over
the left leg and three over the right leg. Thus ten parts should
be applied over the legs separately.

14. This is the purificatory process on discharging fecal
matter so that the bad odour and the sliminess can be removed.
Moreover this rite of cleansing is for the householder. In the
case of religious students twice this is to be applied.

15. In the case of forest-hermits thrice this is to be applied
and four times in the case of recluses {SmnyQsins), In one’s
own abode the full purificatory process is applicable. O
excellent sage, while on a travel, half of this will do.

IG. There is no hard and fast rule in regard to an ailing
man; so also in times of grave emergency. A wise man should
perform the iauca rite that dispels bad odour and sliminess.

17. To women without initiation, the purificatory rite is
as long as the odour and sliminess are removed; but to every
one who is observing a religious vow, the purificatory rite is
like that of an ascetic.

The /Icam ana rite

18-19. O leading Brahmana, in the case of widows too
the same is prescribed. After finishing the purificatory rite with
great attention, he should sit facing the east or the north and
perform the Acamana rite,® maintaining the purity of the sense
organs, three times or four times he should drink water that has
no odour, foam, fete.

20. O excellent one, he should wipe off the checks twice

1.27.21-30.

357

with the palm and also the two lips. He should touch the two
nostrils with the index finger combined with the thumb.

21. He should touch the eyes and the ears in order, with
the thumb and the ring finger. The Brahmana should touch the
umbilical region with the little finger in combination with the
thumb.

22. The wise man should touch the chest with the palm
and the head with the tips of the fingers. He should touch the
shoulders with the palm or the tips of the fingers.

Brushing the Teeth

23. O leading Brahmana, after performing the Acamana
rite thus, he attains excellent purity. Thereafter, he should
chew the tooth brush twig of some good tree.’ It must have
the bark in tact.

24-25. It may be taken from any of these trees : Bilva,
Asana, Apam^ga, Nimba (Margosa), mango, or the sun plant.
First he should wash the twig with water and then chant the
following mantra : “O Vanaspati (tree), you instil in us
longevity, strength, renown, splendour, progeny, animals,
wealth, Vedic knowledge, intellect and sharp-wittedness.”®

26-27a. The twig chewed by a Brahmapa should have
the thickness of the little finger and the length of ten angulasy
that of the K$atriya's tooth-brush should be nine Angulos in length
and in the case of a Vailya it should measure eight angulas.
O leading sage, the l^udra should chew a tooth brush twig
four angulas in length, and so much in the case of a woman
also.

27b-29a. If the tooth-brush twigs are not available, the
purification of the mouth is effected through the process of
gargling twelve times. Grasses and leaves also can be used.
He should hold the twig with the left hand and chew at the out¬
set with the teeth on the left side, ^e should scrub the teeth
as long as the time taken to milk a cow. He should then wash
it and split it into two pieces.

29b-30. The householder with the control of sense organs
should scrape the tongue with those pieces. He should
wash them and cast them off. Again he should perform the
Acamana rite as before and take his bath in clear water in a
river, etc.

358

Ndrada Purd^

The rite of taking bath

31-32. He should wash the bank and place the Darbha
grasses there before entering the water. He should bow down
and invoke the holy waters from the solar sphere. O son of
god Brahma, he should make a mystic diagram with scents
(sandal-paste), etc. and meditate upon Lord Janardana.
Remembering the holy Mantras and the sacred rivers, he
should take this bath.^

Th Mantra :

33-34. “O Ganga, Yamuna, O Grodavari, O Sarasvati,
O Narmada, O Sindhu, O Kaveri, be present in this water.
Always, at the time of my ablution, may the blessed sacred
waters of Puskara, etc. and the rivers Ganga, etc. come here.

35. The following seven cities should be known as the
bestowers of salvation: viz. Ayodhya, Mathura, Maya, Ka^i,
Kafici, Avantika and Dvaravati.’*

36. He should then perform the Japa of the Mantra,
Aghamarfana (RV.X.190). After performing the Prdnaydma
rite, he should plunge into the water. He should perform the
Tarpana rite as ancillary to ablution and then sip water in the
Acamana rite. Thereafter, he should offer Arghya to the Sun.
Sandhyd-Vandana {The Twilight Prayer)

37-38. O Narada, meditating on the sun, he should come
out of the water. He should wear a cloth that is fresh from the
loom^® (literally—unwashed) and cover himself with a second
one that is washed. Sitting on a seat or mattress of Darbha
grass, he should begin his Sandhya rite.'^ He should face the
north-east. O Brahmaina, after the Acamana rite, he should
repeat the Gayatri.

39. The learned person should repeat the Mantra begin¬
ning with ptam etc. (RV.X. 190.1) and then perform the
Acamana rite. Thereafter, he should take some water in his
hand, and encircle himself with it and sprinkle it up.

40-41. He should then perform the Sahkalpa rite (viz. 1
perform moming/noon/evening Sandhyd for absolution of sins
and grace of God). At the end of die Prat^ay he should remem¬
ber the Vedic seers and (Vedic) metres and the deities. He
should sprinkle water over his head while uttering the seven

1.27.42-48.

359

vydhrtis (mystic words) beginning with bhU^ (and bhuvabt svafy,
etc. each to be preceded by Om (such as Om bhUhy Orh bkuvab).
He should perform J^yasa (or mental invocation of a deity and
of the holy text to occupy a certain part of the body and to
render it pure for worship and meditation). It should be per¬
formed separately for hands and the limbs, (of his body).
He should fix the Tara (syllable Om) in the heart and the
vyahrti Bhub on the head-

42. He should place (the vyahrti) Dhuvah on the tuft
of his hair, (the vyahrti) svah on the Kavaca and BhUr
and BhuvaJt on both of the eyes. Similarly, he should utter
the vydhrtis Bhur, Bhuvak and Svab and making thrice a
clapping sound (of hands) in (all directions, s&y Astrdya Phaf.)

43-46a. {Invocation of the Gdyatri)

43-44a. Then he should invoke the Sandhyd of the morning
as seated on a white lotus—“O Gayatri of three syllables !
O Goddess granting boons ! O expounder of the Brahman
(or the Vedas), do you come. O mother of meti'cs ! O the
source of the Brahman ! Obeisance to you.”

44b-45a. At mid-day, he should invoke Savitri seated on
a bull and clad in white garments. She is the goddess, the source
of the origin of Rudra and expounder of Rudra.

45b-46a. In the evening, she is seated on Garuda and is
clad in yellow garments. She is goddess Sarasvati and the
origin or the source of Visnu and the expounder of Visnu. The
householder should invoke her thus (as propounded above).

46b-47. Prdi}dydma {Breath-control)

While uttering the syllable Om and the seven vydbAis (i.e.
uttering Orfi bhuhy Orh bhuvahy Orh Svahy Orh mahah.y Orh Janahy
Orh tapah and Orh satyam) and the three-footed Gayatri mantra
(viz. Om tat savitur varetjyamy bhargo deva^a dhimahiy dhiyo yo nab
pracodaydt) and the !§iras (head) of the Gayatri (viz. Om dpo
jyoti ras6 mrtam^ etc.), he should inhale (take in the breath) and
retaining it (for the same duration as inhaling), he should
exhale it (while muttering the same mystic syllables as at the
time of inhaling it). In this (exercise of) breath-control, the
air is to be breathed through the left nostril and breathed out
of the other (i.e. the right nostril. This is the rite of breath-
control.

48. Thereafter, he should perform the Acamana rite twice

360 N&rada Purdt^a

and recite the mantras as follows : In the morning the mantra
is :

Suryai ca ma etc. (TA X.25.1). In the mid-day :
punantu prthivim, etc. (TA.X.23.1). In the evening the mantra
is Agnii ca md, etc. (TA X.24.1)

49-50. He should perform the rite of Mdrjana (sprinkling
one’s body with water by means of hand or a blade of Ku4a
grass) reciting the three mantras from Apo hi ffhd etc. (RV.
X.9.13 VS.11.50). He should ritualistically dismiss (destroy)
the host of enemies with the water touching the nose after repeat¬
ing the mantra Sumitriyd nah, etc. (VS.6.22).

He should then sprinkle water over the head with the mantra
Drupadad iva, etc. (VS.20.20; AV.6.115.3)

With the mantra J^tarii ca satyam etc. (RV.X.190.1-3 he
should perform the Agha-marfa^a rite* (“Driving out sin).

51. Repeating the mantra carasi etc. (TA.10.31.1),

he should drink the water once. Then he should duly offer
scents, flowers and handful of water to the Sun.

52-53. O celestial sage ! He should thus worship the
Sun. During the morning and the evening he should raise his
hand and perform Svastikahjali (joining palms together in
prayer). At mid-day, he should keep the hands lowered down.
(At this time of suryopasthdna —worship of the Sun), the three
mantras viz. Udu tyam etc (RV.I.50.1), Citrcah devandm etc.
(RV.I.115.1) Tac caksuji etc. (RV.VII.66.16) should be
repeated. O Narada, he shohld repeat other mantras also pertain¬
ing to the Sun, Visnu or Siva.

54. He should pray to the splendour of the Sun with the
mantra Tejo jif etc. (VS. 22.1) “You are the brilliance”,
GdyatryasiX {^at. Br. 14.8.15.10) {aho Brhad. Up. 5.14:./). “You
are Gayatri”. He should then turn round himself thrice and
meditate on the Saktis (potencies) pertaining to him.

* This consists in taking water in the right palm formed in the shape of
cow’s car, holding it near one’s nose, breathing out (one’s sins as it were)
from the nostril on the water while one is repeating the three verses under
reference (RV.X.190 1-3) and then casting the water to one’s left on the
ground — Kane : HD.lI.i. P.317.

f. The mantra used in the Msdhyandina Sondhya is Tejo'si ^ukrmn mntlam, etc.
j;. This mantra in the M&d/^andina Sandhyd is given as Gifyatrya^ekapadi
dvipadf ...

1.27.55-60.

361

55. Gayatri is the wife of Brahma, surrounded by the
circle of eyes of the four-faced Lord. She is holding a jar, Sruk
and Sruva (sacrificial ladles) in her own hands. Her face has
the brilliant lustre of the moon. She is of the form of Rgveda.
She is a young girl. She sportively rides on the swan. She is
worshipped by the lustrous jewel of the firmament (the Sun).
She is bedecked by means of his orb. May Gayatri,’ conceived
thus be for our ever-flourishing prosperity.

56. Savitri of the form of Yajus must be meditated upon
like this : She is the consort of god Rudra; she is in the fresh
prime of youth. She has three eyes. She is clad in tlie tiger’s
hide. She holds the Khafvdnga (the club with a skull at the top),
the trident, the Akfa^sUtra (rosary) and the girdle. She is em¬
bellished with the crescent moon on her crest which resembles
a forked lightning streek in the midst of her matted hair. Savitri
has the bull for her vehicle and is fair (white) in complexion.
May she be conducive to our fearlessness and prosperity.

57. She is to be meditated upon as the divine goddess
Sarasvati, decorated in yellow robes. Dark in complexion,
she is known as Syama. She is beautiful in the radiating old
Vaifnava (belonging to Visnu) form. She is seated on Tarksya
(Garuda). She is brilliant with ornaments such as anklets set
with gems and jewels, bracelets and the shining necklace. Her
hands are embellished with a conch, a discus, a mace (gadd)
and a lotus. May she be for our prosperity.'^

58. Meditating thus he should perform the Japa, standing
in the morning and at midday, and seated in the evening. With
great devotion his mind he must be concentrated on the deity.

59. The Tripada (three-footed) (i.e. the Gayatri Mantra)
must be repeated a minimum number of ten times and a maxi¬
mum number of a thousand times. The average should never
go below a hundred. The Mantra is to be accompanied by the
Pranava (the syllable OM) and inaugurated with Bhurbhuvah
svah.^*

60. The JcLpa (repetition of the Gayatri mantra) of an
observer of a religious vows (vratin) or of a recluse {yati) should
be accompanied with six repetitions of OM followed by three
Vydhrtii and the same {OM) repetition at the end (faf-tdra)
or commencing with OM followed by Vydhrtis {bhSr bhuvas
svah) and ending with the same repetition {sampupa) The

362 N&rada PurSiia

Japa of a householder should be accompanied with OM and
Vyahrtis {Sa-tSra).

61. He should thus perform the Japa according to his
ability and dedicate the same to the Sun>god. He should then
ofi’er two water-oblations with cavity formed by joining together
both the palms of hands (ahjali), to Gayatri and the Sun-god.

62. With the Mantra Uttame ^ikhare (TA. 10,30.1) etc.
he should ritualistically bid good bye to her (Gayatri). (He
should say) “Do go respectfully on being permitted by Brahma,.
Isa and Hari.”

63. With palms joined in reverence, he should bow down
to the quarters and the guardian deities of the quarters.'®
Thereafter, he should perform the other rites prescribed for the
morning in accordance with the injunctions.

64. A householder should take bath both in the morn¬
ing and at midday. O celestial sage, the forest dwelling hermit
and the ascetic should take ablutions at three times (in the
morning, the noon and the evening).

65. Those who are ailing due to chronic illness, etc. and
the wayfarer need take bath once only. O leading sage, with
Darbhas in the hand, he should then perform the rite of Brahma
Taj ha.

66. If the rites enjoined for the day are left unperformed
due to oversight or negligence, he should perform them in due
order in the first Tama (three-hour-pcriod) of the night.

67. The twice-born person of knavish disposition who
does not perform Sandhya worship even when there is no
emergency, should be known as a heretic. He is excluded from
all Dharmas.'®

68. If a person, an expert in fraudulent arguments neg¬
lects and ceases to perform the iSam/4^a-worship and other rites,
know him to be the foremost among the great sinners.

69. Those twice-born ones who hold tete-a-tete with the
neglectors of Sandhya-worship and other rites fall into terrible
hells and stay there as long as the sun, the moon and the stars
shine.

70. Thereafter, he should worship the deities and perform
the rite of VaiSvadeva (offerings in the fire to all devas collec¬
tively) in accordance with the injunction. He should duly honour
the guest thereat, by means of food, etc.”

1 . 27 . 71 ^ 1 .

363

71. Sweet words must be spoken to them and to the other
guests. He should worship them and propitiate them with
water, food, bulbous roots and roots. He should honour him
with the charitable gift of a house as well.

72. If any guest returns disappointed from the house of
anyone, he gives the latter all his sins and goes away taking his
(host’s) merits.

73. Learned men say that Atithi (guest) is that person who
has come from another village and whose name and lineage are
not known. The householder shall worship him like Visnu.

74. O Brahmana, everyday he should propitiate with
cooked food, etc. a resident of his own village who is well-versed
in the Vedas and is devoted to Visnu. He should propitiate him
with the Manes in view (i.e. with a view to propitiate the
pitrs).

Five Great Sacrijiices

75. A person who neglects to perform the five Yajnas^^
is called a Brahmana (the slayer of a BrShmcaia) by learned men.
Hence, one should assiduously perform the five Tajnas everyday.

76. They call the following as the five ytynas : Devayajnay
Bhutayajm, Pitryajna^ Mryajna (yajna for men)and Brahmayajfia.

77. Remaining restrained in speech, he should himself
take food accompanied by servants, friends and others. He
should take only such food as Brahmanas take, he should never
miss the opportunity of serving a deserving person.'®

78. While taking food if one places one’s feet in the seat
or if one wears half the clothes (i.e. only one cloth) or if one
swallows again what is vomited out of the mouth, learned men
call him the wine-addict.

79. If anyone eats sweets, fruits, etc, some part of
which is already eaten before, or if one takes salt directly, he is
called the cater of raw beef.

80. While drinking water (at the conclusion of meals)
or while performing the Acamana rite or while eating solid food¬
stuffs, a Brahmana should not make sounds. The Brahmana
who makes such noise, shall fall into hell.

81. He should take in wholesome cooked food with res¬
trained speech. He should not speak contemptuously of the food.
Before taking food, water is ritualistically sipped, repeating the

364 Narada PurS^a

mantra Amriopastararfom asi [TA. 10.32.1] (Thou art nectar
spread out).

82. He should then perform the rite of Pr^nddi (i.e. he

should take in six bits of food one by one repeating PrSndya SvShd,
Apdndya Svdhd^ etc.) : and after the Acamana rite he should begin
the meal. At the end of the meal, he should sip water once again
saying Amrtdpidhdnam asi [TA 10.35.1] (Thou art the cover¬
ing lid with nectar).

83. O leading Brahmana, he should then p>erform the
Acamana rite and thereafter be engaged in pondering over the
scriptural topics. At night too, he should go to bed, sit and take
food in accordance with his ability.

84. O sage, thus the householder should practise the
conventional conduct of the good every day. Whenever he
commits any breach in the conventional conduct of life, he
should immediately perform expiatory rites.

Rules for Forest Hermits

85. O excellent one, on seeing the body defiled by grey¬
ing of hairs, etc., he should entrust the care of his wife to his
sons and go to the forest. Or he should go there along with
her.*®

86. He should bathe three times every day.*^ He should
not pare oft' the nails or cut off the moustache or beard. He
should keep matted hair. Maintaining celibacy, he should be
devoted to the five Yajhas.^^ He should sleep on the bare
ground.

87. He should perpetually devote himself to the study of
the Vedas** and take to the diet of fruits and roots. He should
be merciful towards all living beings and devoted to N^ayana.

88. He should avoid flowers and fruits produced
in the village. He should eat only eight morsels of food, and
should not take food during the night.

89. A person who follows the Airama of the forest-hermits
should completely avoid oil. He should abstain from sexual
intercourse. He should not be lethargic nor should he sleep
too long.

90. A forest dweller should always remember Narayana
who wields in his hands a conch, a discus and a mace and
perform Cdndrdya^a** and other austerities.

1 . 27 . 92 - 102 .

365

91-92a. He should endure chillness and scorching heat.
He should always maintain the holy fire. When utter detach¬
ment develops in his mind in regard to all objects of senses,
he should immediately renounce.*® O Brahmana, otherwise
he will be a fallen fellow.

The Duties of a Sonnydsin.

92b-93. The ascetic should be engaged in the study of
Vedantic principles.** He should be quiescent and self-con¬
trolled. He should subdue the sense organs. He should be free
from the Dvmdvas (natural opposed pairs, e.g. pleasure and
pain) and devoid of arrogance. Never should he entertain the
sense of “my-ness”. He should possess all attributes such as
quiescence, etc. He should be absolutely free from desires,
passion and anger.

94. The Brahmana ascetic may remain naked or wear
only a ragged loin cloth. He should keep his head completely
shaven.*’ He should be impartial to an enemy or a
friend and view honour and dishonour with equanimity.

95. The ascetic should stay in a village only for a night
and in a town, for three nights. He should maintain himself
through alms, but should not take food from one person.

96. The ascetic should beg for alms only in an uncensured
Brahmana household where there is no burning coal and where
the people have finished taking food and where there is no
quarrel.

97. He should take bath thrice a day and be devoted to
Niirayana. He should always repeat the Pranava. (The syllable
C)M). He .should subdue the sense-organs and keep his mind
under control.

98. If at any time the ascetic becomes greedy or di.ssolute
and becomes the regular partaker of the cooked food of a single
individual, no prospect of redemption for him is in view, even
after ten thousand expiatory rites.

99. O Brahmana, if out of greediness an ascetic becomes
interested in developing his body, he should be known as some
one equal to a Cdndala. He is the most despicable among the
people of all castes and stages of life.

100-102 He should meditate on Lord Narayana, who is
the Atman, free from ailments, above mutually opposed pairs;

366

NOroda Pmilija

and the sense of ‘myness’, who is quiescent, beyond the pale of
Maya, and absolutely free from jealousy; who is perfect and
immutable, the very embodiment of eternal bliss and existence;
whose form is that of perfect knowledge; who is devoid of
impurities and is the eternal light; who has no aberrations; who
is beginningless and endless, the cause of the sentience of the
universe; who is free from attributes, and is greater than the
greatest.

103. He should regularly read the passages of the Upa-
nisads, ponder over the Vedantic topics. Conquering the sense
organs, he should always meditate on the thousand-headed
Lord.

104. '^I'lic ascetic who is habituated to meditating
thus, and is devoid of rivalry or jealousy, attains the greatest
bliss, the eternal and supreme light.

103. The twice-born one who practises the conventional
code of conduct in the different stages of life, goes to the great¬
est abode after reaching which no one regrets (i.e. there is no
sorrow).

106. 'rhosc who strictly abide by the discipline of the
castes and stages of life, those who are devoted to Narayana,
those who are devoid of all sins, go to that highest region of
Visnu.”

CHAPTER TWENTYSEVEN

Religious Duties of the Householdersffenst’hemits and sammiyisin

1. Cf. Manu IV.92, Yajfiavalkya 1.115 who enjoins a Brahmapa to get up
from bed at the Brdhma muhSrta i.e. 4 gha^kas before the sunrise {fir. Vemarta
P.) SC. (I.p. 88) quotes Pitamaha who says that the last watch of the night is
the Brdhma rmdiurta.f

2. VV.4-7 contain rules regarding answering calls of nature. Detailed rules
regarding this act are laid down in ancient Dh.S., Smrtis etc. For example,
Manu IV.45-52, Vayu P. 78. 59-64, Viimana P. 14.30-32. The detailed
instructions regarding the direction in which to go to answer the call of nature,
keeping the sacred tliread on the ear, covering the ground with grass, etc.
quoted in SC.I., pp. 88-90 tally with those in the NP.

3. VV. 0-19 give the details of cleaning those parts (the penis, anus, etc.)
with lumps of earth and water. As SC.I., pp. 91-94 shows there have been
some differences in details but as Devala rightly states, it is not the number of
times (of cleaning with mud and water) that matters but cleansing should
be carried on till one feels it is all right.

ydual sddhviti manyeta tdoac chaucam vidhiyate /

(quoted in SC. I. 93) vide V.16b also.

The present verse (No. 8 in NP.) is a quotation form Dakta Sm. V.3.

4. Quoted from Dakfa Sm. V. 3.

.5. Cf. Vasistha Dh. S. VI. 17.

n. Very elaborate rules for Acamana (sipping of water) are prescribed in
digests like SC (I. P.95-103) NP. seems to follow VP.

7. VV.23-30 deal with brushing the teeth {Danta-dhavana) which is regarded
as an integral yet independent part of Ahnika (daily routine of duties) and not
a subordinate part {ahga) of bath or Sandhyd —^morning Prayer {Ahnika
prakdia, p. 121). The practice is mentioned in old Vedk works like the Tait.
S.II.5.1.7. Digests like SC.I., p. 104-107 give quotations from different Smrtis
and Puranas (including NP.) which show minor di^rences about the choice
of trees' for twigs to be used as a brush aqd the length and thickness of the
twigs to be so used. It shows the insistence of ancient law-givers on the impor¬
tance of brushing the teeth. NP., however, does not give the quotation of Ndrada
Stnrti :

sarve kanfakinah piufpdh kfSripaJ ca yaJasoinah /

As Dak^ observes brushing the teeth should precede the morning bath.

8. This mantra i.e. prayo: to the tree, the twig of which is used for brushing
the teeth, is found in the GobHla-SnrH and is quoted in the SC. and other
digests on Dharma SSstra.

9. VV.31-36 describe a usual (ad|w) brief procedure of bathing, consisting

368

Ndradd PvxBa^a

of invocation of water (W.33-34) nUbjana, bath and citing Aghamarfa^
and offering Arghya to the sun (V.36)—a procedure recommended in Brah-
mokUi-TijHasaU^ Sariihitd II. 16>22 (Gurumandal Edt). which probably is
(Quoted as yogi-ydjHaval/ya by Apar&rka, p. 134.

10. Though the usual meaning a-hata is given in the translation, it also
means a cloth or a garment which is practically new—unwashed for many days
(vide Pulastya quoted in SC.I.P.113).

11. The Sandi^d means a 'Twilight prayer* and is to be performed at dawn
and dusk, though prayer at mid-day came to be known as matOiydhna sandkyd.
Originally sandfyd consisted of argkya (offering of water as worship to the Sun
God) and japa of Gdyatri {Tati. Ar. II.2. also Aival/fyana Gr.S.III. 7.3-6).
We find elaborate sandf^opdsand consisting of deamana, prdpdydma, mdrjana
(sprinkling oneself with water thrice), aghamarf^fa, arghya (offering water
to the sun), japa of GSyatri, upasthdm (recitation of mantras with reference to
the sun in the morning and Varuna in the evening). We perform dcamana
with three names of Vi^nu, viz. Kefava, Nar&yana and M&dhava thus Orh
KeiavdyanamahnndrcptMt the remaining 21 names (uttering in all 24 names)
of Visnu, each preceded by Ofh and followed by namalt.

A comparison of the procedure of Sanded as gpven in the N P. with the
Sandhyd of the M&dhyandinas of K§ty&yana Siitra in Maharashtra shows a
substantial agreement in the mantras, etc. But the sequence of constituents or
procedure of Sandhyd in the NP. differs to some extent from the present day
Sandhyopasani of Madhyandinas (vide the Pfitya-Brahma-Karma Samuccaya
edt. by Shridhar Shastri Pathak, Poona, l§aka 1851 (1929 A.D.) The diffe¬
rence may be due to the age and region of the NP.

Instead of giving literal translation of these verses it is necessary to explain
technical terms in the Sandf^d, the details of procedure regarding acts to be
performed as Arg/ya, Agkamarfapa, etc. and the exact reference of the mantras
to be recited during the Sandhya prayer along with the translation itself.
Hence, the explanation of these terms, etc. is not repeated here.

12. Verses 55-57 give the description of the Gayatri to be invokedat the morn¬
ing, at the mid-day and in the evening. These verses are the elaboration
of the similar couplets in the Sandhya of MSdhyandina Brahmanas.
(vide Pathak's NBK Samuccaya, p. 8).

13. In plain words the mantra to be muttered is :

Orh bhur-bhuvah svah—Orh tatsavitur varepyam, bhargo devasya dhfmahi,
dhiyo yo nah pracodayat /

14. Sampufa —enclosed in two pranavas, viz. orh bhurbhuvah svati / orh tatsavitur
etc. pracodaydt orh / Togi-Ydjflavalkya as quoted in SC I P.149.

The quarters and their guardian deities to whom respects are to be paid
arc as follows :

15. The East—Indra; the South-East—^Agni, The South—Yama; the
Soutl*-West—Nir-rti; the West—^Varuna; the North-West—the Wind god;
the North—Kubera; the North-East—Isvara (God Siva); the upper (Sky¬
wards)—^god Brahma; the lower direction—god Vijnu; the remaining direc¬
tion—^Ananta.

16. Verses 67-69, censure a shirker of Sandhya-prayers. SC.1.139 quotes KP.,
Gobhila and Dakya, advising his (the shirker's) ex-conununication. Gobhila

Notes

369

states that such a person is Sudra while alive and after death he becomes a dog
(jtvameno bhavec chiidro mrtab ivd c&bhijayate),

17. Out of'Five great sacrifices {Paflca-mahd-yajflas) mmufya-yajMa (feeding
an unknown guest) is described in VV.70-74. The tUithi is defined in verse 73.

18. From early Vedic times great impK}rtance was attached to the following
daily observances, viz., Deveyajna (sacrifice of ^ods)ipUTyajfia (sacrifice—
offering of water to ancestors by way of Tarpofta), bhuta-yajna (offering at least
a ball of food to living beings), manufya-yajfia (receiving and feeding at least
one guest) and Bratma-yajfla {svddhyiya or recitation of at least one mantra
from the Veda). They arc emphasized in Sat.Br. (XI.5-6.1), Tait.Ar. (II.10),
Grhya sOtras and Smvtis {vide SC.I.y pp. 208-211) and pp. 217>220 for the
importance of receiving an atithi (unexpected guest).

19. VV.77-82 lay down rules (and indirectly confirm the social etiquettes)
at the time of taking meals. SG.I., pp. 221-225 show that there was a sort of
standardization about the rules or conventions to be observed at the time of
taking meals.

20. VV.85-91, give an epitome of the life and rules of the forest-hermit.

21. Vide Manu VI. 22 & 24; Yajnavalkya III. 48.

22. Five yajnas—^The five Maha-yajtias mentioned above : vide Manu VI.
5 & 7; Yajnavalkya III.46.

23. Vide Apastamba Dh.S. 11.9 and Manu VI.8.

24. Vide Manu VI.2—. But this is a part of penance in general and not
expiation for a particular sin.

25. VV.91-104 describe the stage of life known as samydsa.

26. Although Manu recommends the recitation of Vedic texts referring
to gods or Yajfias along with these metaphysical texts called the Vedanta
(VI.83), NP. insists on the recitation of Vedantic or Upanisadic texts only,
vide verse 103 below.

27. Though NP. gives nudity as an option to Sannyasins—an option accord¬
ing to 'some* in Apastamba Dh.S.II. 9.21.11-12, Smrtis are lukeworm about
it. Manu V1.52 prescribes the paring of nails and complete shaving of the
head and beard.

CHAPTER TWENTYEIGHT

The Description of the Rite of Srdddha

Sanaka said :

1. O leading sage, listen to the excellent procedure in
the performance of iSraddha^^ on hearing which one is undoubt¬
edly liberated from sins.

2. On the day previous to the Ksaydha (day of the Death-

anniversary) the householder should take his bath. He should
take only a single meal on that day. He should duly invite the
Brahmanas (for the next day). In the night he should observe
celibacy and lie on the ground. ^

3. The performer of should avoid cleaning of the

teeth, chewing the betel leaves, anointing the body with oil,
and foodstuffs of ah aphrodisiac nature.

4. The performer of ^raddha and the partaker of food
therein should avoid long journey, quarrel, fury, sexual inter¬
course, bearing of burdens and sleep during the day.®

5. If he, who is invited for a ^rdddha indulges in sexual
intercourse, incurs the sin of Brahmana-slaughter and falls into
hell.

Qualifcations of the Brdhmana Invitee for ^rOddhai

6. The Brahmana who has the following characteristics
can be invited for a ^ndddht^ : He should be well-versfsd in the
Vedas and devoted to Visnu. He should be an abider by his
own conventional conduct of life. He should be born of a good
family and be of quiet nature.

7. He should be devoid of passionate attachment and
hatred. He should be an expert in the interpretation of the
Puranas. He must be conversant with the madhu verses (viz.
RV J,90.6-8j Vaj. S. 13.27-29 in which the word madhu occxxrs)
and must have studied the Tri-supar^a, (viz. the three anuvdkas
beginning with Brahmametu mOm etc. (Tait. Arai^akq X.48-50).

8. He should be engaged in the worship of xhe deities and
be an adept in the principles of Smrtis. He must be a past-

1.28.9-19.

371

master in the knowledge of the principles of the Upani$ads.
He must be interested in the welfare of all worlds.

9-10. He should be grateful and richly endowed with
all good qualities. He must be engaged in serving his preceptor.
He must be engaged in advising others by recounting the good
scriptural texts. These are the Brahmanas, O leading sage,
who can be employed in a ^rOddha. I shall mention those who
should be excluded from the ^rdddhas. Listen with great
attention.

Disqualifications of an Invitee*

11-18. One who is physically a deformed being wanting
in a limb or by having a superfluous limb, a miser, a sickly
person, a leper, one with deformed nails, a person with long
suspended ears, one who has broken his religious vows, a person
whose livelihood is the reading of the stars (i.e. astrology), he
who (professionally) burns corpses, a person indulgent in here¬
tical arguments, the younger brother who marries when the
elder brother is yet a bachelor; a professional worshipper of
idols, a rogue, a person who speaks ill of others; a hot-tempered
person, a knave, the village priest, one who is interested in un¬
holy scriptures, one who is devoted to (and 'dependent on)
other men’s food, one who supports the son of a Sudra woman,
the paramour of a Sudra woman, Kundas and Golakas (i.e.
bastards bom of adultery when the husband is alive or when
the husband is dead), one who performs the Tajna of those
who are not eligible to perform it, a man of fradulent conduct,
a man who shaves off his head without purpose, one who is
enamoured of another man’s wife or wealth, one who is devoid
of devotion to Vi?nu; one who turns his face away from
devotion to Siva, those who sell the Vedas (i.e. accept fee for
recitation and teaching of the Vedas), the sellers of Vratas,
those who sell Smrtisy and Mantras (who charge fees for these),
professional musicians, composers of poems, those who main¬
tain themselves by means of practising medicine (for money),
one who is engaged in decrying the Vedas, arsonists of villages
and forests, one who is over-passionate, one who sells intoxicat¬
ing beverages and one who indulges in deceitful arguments.
All these should be excluded scrupulously from the Srdddha.

19. He should invite the Brahmana the previous day or

372 Ndrada Purdt^a

on the same day. The Brahma^a who is invited should main¬
tain celibacy and conquer his sense organs.®

20. With his sense-organs duly subdued, a householder
should take darbha-gras% in his hands and invite an intelligent
Brahmana with the following words : “O excellent Sir, you
should do me a favour and accept my invitation for ^rSddka”.*

21. He should get up early in the morning and'perform the
daily morning routine. The learned man should perform the
Srdddha at the hour called Kutapa* (i.e. the eighth muhSrta or
five hours and thirty six minutes after the sunrise).

22. That hour in the eighth Kala (MuhSrta) of the day
when the sun begins to be less fierce is called the Kutapa, That
which is given to the Pitrs at that time is of everlasting
benefit.

23. The afternoon is the time granted to the Pitrs by the
self-bom deity (god Brahma). Hence, the Kavya (oblations
to Pitrs) should be given by excellent Brahmanas only at that
time.

24. O excellent sage, if the Kavya is offered along with
the monetary gifts at the wrong hour it should be known as
belonging to the Rdkfosas. It never reaches the Pitrs.

25. The Kavya offered in the evening too becomes some¬
thing pertaining to the Raksasas. The giver as well as the par¬
taker of food falls into the hell.

Decisions about Sr&ddha^Tithis^

26. If the duration of the Tithi of the annual Srdddha be
of only one ghafikd (dan4a~2^ minutes) on the previous day,
O Brahmana the l^raddha must be performed on the Tithi
the afternoon of which is affected (touched) by another Tithi^
by a person knowing (the required religious rite).*

27. If the Tithi (lunar-day) of the death anniversary
spreads over the afternoons of two (consecutive) days, the
Srdddha should be performed on the previous day if there be
the K$qya (less duration, loss) of the (particular) Tithi and on
the next day if that Tithi has extended duration (Vrddhi).

28. If the TiWofthe death-anniversary is for two Muhurtas
(i.e. one hour and thirtysix minutes) in the previous day
and spreads till evening on the next day, the latter is recommend¬
ed for Srdddha.

1.28.29-39.

373

29. Some opine that when the Tithi (of the death-anni¬
versary is of the duration of two muhUrtas, the SrSddha should
be performed on the previous day, but O chief of sages, this
is not a universally held view about the performance of iSrdddha.

30. O excellent Brahma^, when the invited Brdhmai^
have all assembled together, the householder with his sons
purified through expiation, should formally solicit their
permission.

31. On being formally permitted to perform the Sraddha,
he should invite the Brahmanas again in accordance with the
injunctions—two for the purpose of Vi^ve-devas and three for
the Pitrs.

32. Or he should invite one for each, i.e. for Devas
and the Pitrs respectively; when he has been permitted to
perform Sraddha, he should make two mystic diagrams called

(on the ground).

33. The diagram of a Brahmana (performer of J9raddha)
should be square or four-cornered; that of the Ksatriya triangular;
that of a Vaiiya should be known as circular. As for a Sudra
the consecration by sprinkling is enough.

34. If Brahmanas are not available, one should engage
even one’s own brother or son or the Atman himself but he
should never engage a Brahmana devoid of the Vedas.

35. He should wash the feet of the Brahmanas. After
they had performed the Acamana rite, they must be seated.
Remembering Lord Naraya^, they should be suitably
worshipped.

36. Repeating the RK mantra ApahatUfy (RV. X.76.4,
V.S. 11.29) etc., the householder should strew gingelly seeds
in between the Brahmai^ and at the threshold.

37. He should offer the seat to the devas by means of
barley grains and Darbha grass, saying *‘This is the seat unto
the ViSve-Devas”. After giving this he should offer KfotjM-
pratlkfatia (a formality of invitation).

38. For the expression of imp>erishability and the offering
of seat, $as(hi (the genitive case) is used; in invoking Dvitiyd
(the accusative case) is used; in offering food Gaturthi (the
Dative case) is used; all the rest are addressed as Sambud-
dhis (the Vocative case).*‘

39. He should take up two vessels joined together by

Ndrada Pur&^a

means of the Darbha grass. Repeating the rk Sanno Devi
(Vaj.S. 36.12, (RV.X.9.4)—(May the divine waters be for
our happiness, etc.), he should sprinkle water on it.

40. Restrained in speech he should offer scents and flowers
after putting barley grains repeating the Mantra Tavosi
(V.S.5.26) etc. Thereafter, he should invoke Devas by
means of the rk Vihte devasah (RV.I.3.7,V.S.7.34)—“Come,
Ye all gods, listen to this my call and sit on this darbha grass.”

41. With great attention he should offer Arghya repeating
the Mantra Ta Divya (TB.II.7.15.4a), etc. Thereafter, he
should worship by means of scents, leaves, flowers, incense and
lamps.

42. After being permitted by the Brahmanas representing
Devas, he should worship the groups of the Pitrs. He should
offer them good seats by means of Darbhas mixed with
sesamum seeds.

43. He should take up three vessels. The Brahmana

should place them as before for the purpose of Arghya. Reciting
the Mantra ^anno Devi (RV.X.9.4) etc. he should pour
water and then put gingelly seeds repeating Tilosi {ASvalS-
yana etc.

44. With great attention the Brahmana should invoke
the Pitrs by means of the rk Uiantah (RV.X.16.12) etc.
He should offer Arghya as before by means of the Mantra
Td Divyd^ etc. (TB.II.7.4a).

45. O excellent one, he should honour and worship
them in accordance with his capacity, by means of scents, leaves,
flowers, incense and lamps as well as garments and ornaments.

Agnau-Karand}^

46. The intelligent householder should take up a portion
of the cooked rice soaked in ghee and say, “I shall consign it to
the fire”, and solicit their formal permission.

47. O sage, on being asked by him saying, “May I do ?”,
“Let me do”, those Brahmanas should say, “Please do”, “It
may be done”, “You may do”.

48. After kindling the fire for worship in accordance with
the injunctions mentioned in his own GrhyasUtraSt he should
utter thus—“Svadha and obeisance to Soma accompanied by
the Piirs.

1.28.49-61.

375

49. Or he should utter—“Svadha and obeisance to Agni
the conveyor of the Kavya”. Or as in the Pitr TajHa^ the intelli¬
gent householder can perform Homa by means of Sviih&
endings as well.

50. The satisfaction of the Pitrs shall be everlasting even,
thanks to these two Ahutis. If the fire is not available, Homa
can be performed in the hands of the Brahmana.

51. O Brahmana, he should perform it in the hand or
in the fire according to the conventional practice. When the
PSrvana rites are to be performed, fire cannot be kept far off.

52. O Brahmana, if the Agni is far off, when the Pdrvam
rites are in vogue, he should kindle the fire (ordinary fire, not
the hereditarily kept one) perform the rite and be contented
after ritualistically dismissing it.

53-55. When the day of death-anniversary arrives but the
hereditary fire is not available, he should make his brothers
duly perform the ^raddha, those brothers who are Brahmanas
with the sacrificial fire (duly maintained). When the Upasana
fire (traditionally kept fire or grhyagni) is far off, but the brother
is nearby and the brothers are maintaining only ordinary fire,
if the Homa is performed in the worldly fire or in the hand (of
the Brahmanas) he would be a sinner; when the Up&sand fire
is far off, some Brahmanas wish for this (i.e. they recommend
it).

56. The balance of that he should strew into the dishes
of the Brahmanas duly remembering Hari. He should propi¬
tiate the Brahmanas with various kinds of edibles, tasty dishes
and lambatives.

57-58. With due attention on either side, he should per¬
form the rite of Annaty&ga —‘‘Eschewal of the food”. He should
then pray to Devas—“O Visve Devas, O powerful ones,
O blessed ones, come ye all. Be alert in your respective places
wherever you have been enjoined end he should repeat the rk
Te Devdsah (RV.1.139.11, etc.)

59-61. By means of the rk Te ca ha (RV.X.15.13)
he should request the Brahmanas, '‘Among them embodied and
the unembodied Pitrs of illuminating splendour, 1 bow down
always to them who meditate and those who have the Yogic
vision.” After bowing to the Pitrs thus, he should be devoted to
Narayana and offer the rite, and havis that had been offered

376 Ndrada Puri^

to Visnu. Thereafter, all the Brahmanas should be restrained
in speech and partake of the food.

62. If any one speaks out or laughs, the Hams offering
shall become one pertaining to the Rak^sas. According to
convention wine and meat can be served.

63-65a. Those persons of restrained speech and occupying
the (place near) the plates (dishes), should praise the cooking,
etc. If any Brahmana engaged in the Sraddha, sets aside his
dish, he should be known as the destroyer of Sraddha. He is
fit only for the hell. If the Brahmanas taking food touch one
another, they should continue their meal, but after completing
it, they should perform one hundred and eight Japa of the
Gayatri mantra.

65b-67. While Brahmanas partake of their food, he should
remember Lord Narayana with great faith. He should remem¬
ber the infinite Lord, the unvanquished deity. He should repeat
the hymns pertaining to Visnu, the Raksoghni hymns (viz.
RV.IV. 4. 1-15, RV.X.87, Vli.l04,X.l 18 and 162). Heshould
specially recite the hymns pertaining to Pitrs (viz. RV.X.15.
1-13). He should perform the japa of (or recite) the Purusa
Sukta (RV.X.90), the three Naciketa hymns^®, the Tri-madhu^*
(RV.I. 90-6-8),Trisuparna^® (RV. V. 57.2), Pavamana Sukta
and hymns from the Yajur-Veda.

68. H? should repeat the Uktha and other Sdman Mantras
that bestow merit. He should also recite verses from Itih&sas,
Pur&ms and Dharma idstras.

69. As long as the Brahmanas continue their meal, he
should repeat these mantras^ etc. O Brahmana, when the Brah¬
manas have completed their meal, he should strew (two lumps
of rice called) Vikira.

70-71. He should enquire “What should be done about
the remaining food ?” He should repeat Madhu SUkta
O Narada, then he should wash his own feet and perform the
Acamana rite. When the Brahmanas have finished their meals
and performed the Acamana rite, he should offer the Pinzas.
He should then perform the rites of Svasti Vdcanaka (utterance
of benediction) and Akfayyodaka (getting the blessing that
food and water be inexhaustible).

72-74. After offering the same, with great concentration
he should offer salutations to the Brahmanas. If the Brahmanas

1.28.75-84.

377

utter benediction without stirring the vessel, their Pitrs will be
the partakers of Ucchifta (leavings of food) for a full year. With
these utterances of the Smrti, viz. “May our donors flourish...”
(Yajftavalkya 1.245-46), etc. he should receive the blessings
from them and then prostrate himself before them. According
to his ability, he should offer Dak^ind and the betel-leaves
mixed with sweet scents.

75. He should then bring the vessel that had been placed
with face downwards and repeat the Svadhd-kara (the word
Svadha). With the rA; Vdje vdje (RV.VII.38.8) etc. he .should
ritualistically dismiss the Pitrs and Devas.

76. Tlie performer of the Sraddha and the partaker of
the food thereat should avoid sexual intercourse that night.
He should assiduously refrain from the study of the Vedas and
undertaking a long journey on foot.

77. A wayfarer, a sick man and a person devoid of funds
should perform Amdsraddha {Sraddha with uncooked rice).
One whose wife cannot be touched (i.c. is in her monthly
courses) shall perform Sraddha through the offer of gold.

78. If funds are not available, or if the Brahmanas are not
available he should prepare the food alone. The wise man should
then perform xhcHoma repeating the Sukta belonging to the Pitrs.

79. If one cannot afford the Havya offerings at all, he may
offer grass unto the cows according to his ability. O Braha-
mana, as an alternative, let him take his bath and duly perform
the Tarpana rite with gingelly seeds.

80. Or he may go to a lonely forest and lament very
loudly. The wise man should proclaim “I am indigent. I am a
great sinner”.

81. If a performer of Sraddha docs not perform the rite
of Tarpana for the Pitrsy the next day that family will perish.
He will incur the sin of Brahmana-slaughter.

82. O leading sage, those faithful persons who perform
Sraddha do become rich. Their line is never extinct.

83. Virtually, Visnu has been worshipped by those who
worship the pitrs. If the Lord of the Universe is pleased, the
deities are also pleased.

84. It is eternal Hari himself who manifests as the
Pitrs, deities, Gandharvas, Apsaras, Yaksas, Siddhas, and
human beings.

378

Ndrada PurSpa

85. Hence, the person who performs the 8raddha and
he who partakes of it—everyone is Visnu, the eternal Lord,
from whom the entire universe including the mobile and
immobile beings, has originated.

86. O Brahmana, whatever exists, what does not exist,
the visible and the invisible—everything should be known as
identical with Visnu. There is nothing else other than that.

87. He is the being that supports the universe; He is the
Atman of all living beings. He comprises all beings in himself;
He is unchanging and of incomparable nature. He is the Lord
who partakes of Havya and Kavya.

88. Janardana is the only Lord who can be called Para-
brahman (the Supreme Brahman). The eternal Visnu does
everything himself and makes everyone do so,

89. Thus, O excellent sage, the excellent procedure of
the ^raddha rite has been narrated to you. The sins of those
who perform it, perish instantaneously.

90. If any excellent Brahmana reads this with piety and
devotional feelings at the time of 8raddha, the Pitis are delight¬
ed, his progeny Hourishes.

CHAPTER TWENTYEIGHT

The Rite of Srilddha

1. Srdddha

This is an important topic as it forms an integral part of Hindu Dharma
Sastra. The belief in tlie after-death survival of deceased ancestors and their
separate world {Pitf-loka) belongs to the Indo-lranian period and as such is
pre-Vcdic {vide S.B.E. Vol.IV, p. 262 for the Iranian Fravarshis ofYima-Yama).
Ancestor-worship for one’s prosperity, continuation of one’s race is as old as
the Pg-Veda. It is not only NP. but several other Puraiias deal with the ritual
of irdddha, e.g. AP.163.2-42, GP.L210, KP.11.22.20-62, Pd.P. {Srfti-Khap^a)
9.140-186, VP.III. 15.13-49, MP.I7.12-60. Most of them prescribe pracd-
cally the same procedure as given in the Grhya Sutras and Smrtis of Manu
and Yajhavalkya. If the author of a Purana follows a particular Sutra, he
prescribes the procedure of his SGtra. For example, in the present case, the
procedure of Sraddha given in the NP. .shows much resemblance to the details
given in the ^raddha Sutra of Katyayana (which by the way has so
much similarity with the procedure of Sriddha given in the Yajnavalkya
Smrti).

We find that NP. and Katy&yana use the same full mantras, tilo'si, yd
dityd prescription of the repedtion of the word madhu thrice (in addidon to
the Gayatii and Madhumatl verses) and recital of the following texts while the
Brahmai^as arc being fed :

The Gayatri (once or thrice), the five Rak^oghnt verses (RV.IV.4.1-5);
the Purusa Sukla (RV. X.90), the Apratiratha hymns (RV.X.103.1-13),
the Svadhd-vdeana relates both to paternal and ma ternal ancestors (cf. Ydjfi. ■
5mr.I.244).

In addition to the blessing recorded in Y&jfiavalkya 1.246-47, Katyayana
requires the performer to pray for and receive from Brahmanas the following
blessings :

(i) “May the Pitrs be not terrible to us and

(ii) May our family prosper. ,

The M^hyandina Brahmanas of Bengal follow Raghunandana’s Tajur-
oedi-Strdd^ui-tattoa which is based on the SrdtUSta-sdtra of K&tyayana. Possibly
the author of the NP. who prescribes the rules of Katy&yana's Srdddhasdtra
might be an East Inxlian.

2. These restrictions are both on the invitee and the inviter. Katy&yana
prescribes that from the time of giving invitation by the performer of Sraddha
to the time of completion of the Sraddha ritual marked by the final dcamarta,
Br&hnuuTAs should remain pure, free from anger, hurry, negligence, should
speak the truth, avoid journey, sexual intercourse, hard work, study the Veda

380 Ndrada Pmdxfa

and control speech and the Brahmatias invited should observe the same rules
{<$riddha sutra I)

akrodhano'tvaro'mattali satyas&dl samShitah /

bhdram maithunam adhvdnadi irdddhd-kfd varjqyed japatn jl

compare also Mt.P. 16-27-28. —KP.II.22.6.

3. The qualities and qualifications required of a BrMimana invitee for 8rAd-
dha. Cf. Smr.C. {Sttifti Cahdrikd) III {^^rddiffui-Kd^^a) pp. 389-394. Mt.P.
16:8-10 state the same qualities as in NP. The ancient Snq'tis insist on the
pure character and not so much on the scholarship of the invitee. As Manusays
(11.118) “A Br&hmana who knows only the G^yatri but b self-controlled, is
preferable to a Brahmaiia who knows three Vedas but lacks in self-control,
cats every thing and sells anything (prohibited by Dharma)”. He insists
on the close enquiry of the antecedents of such an invitee. Later Pur&^as
slackened tliese restrictions.

4. Disqualifications of a Brahmana rendering him ineligible for invitation to
Srdddha: This is an echo of Manu III. 150-169. Manu’s list of disqualified
Brahma^as is very comprehensive as it includes Ninety-three disqualifications.
It includes physically defective or handicapped persons e.g. a person with de¬
formed nails, black teeth or a squint-eye or a scabby person, an epileptic, a
leper, a person with scrofulous swelling of gland, a blind man, a lunatic, an
impotent or a consumptive person.

It excludes Brahmai^as of the following professions : a physician, a temple-
priest, a vendor of meat, a shop-keeper, a paid servant (of a village or the king),
a usurer, a tender of cattles, an actor or singer, a seller of Vedas and Smftis,
a teacher of Sudras. a navigator, an oilman a manufacturer of weap>ons, a trai¬
ner of animals, a bird fancier, an architect, a messenger, a falconer, a carrier
of dead bodies. Br^manas with immoral character (such as a thief, gambler,
a debauchee, etc.) Brahmanas with good heredity were eligible but not socially
unacceptable ones such as marrying before elder brothers or bastards like
Kurid^ or Golakas. A reference to SC.III., pp. 394-403 will show how writers
on Dharma Sutras, Smrtis and Puranas gave importance to the selection of
Brahmanas for a Sraddha. As Manu puts it one may not put Brahmai>as to
test for work pertaining to gods but in the case of Pitrs (Sraddha) one must be
scrupulously careful (III. 149)—an opinion endorsed by most other writers
on Dharma Sdstra.

5. brahmacdrtt etc. *The invited Brahmana should abstain from .sexual inter¬
course, etc. Some Puranas (e.g. Mt.P. 16-20) and some Smrtis (Prajiipati
63) state that the invited Brahmana should be requested with the traditional
verse

akrodhanaih iaucaparaih satatam braknuudribhih /
bhavitavyam bhavadbhU ca meyd ca Srdddhorkdrixfd //

6. The procedure of invitation to 8r&ddha as detailed in Mt. P. 16-17-20 is
as follows :

The inviter should respectfully invite the Br&hmanas on the previous day
or in the morning of the day of Sraddha. He should (with darbha^^^gtaaa in
his hand) touch the right knee of the invitee and extend the invitation. SC —
Srdddha (p. 406) quotes Pd.P.Srfti 9.85-88 which are the same as Mt.P.

7. Kale Kutapa SamJHite ; ‘In the period of the day called Kutapa*, Although

NoUs

381

SC. {SrOddha), p. 433 gives eight meanings of Kutapa, here ‘The 8th muhSrta
from the sunrise* is applicable. Its derivation is from Ku (bad, a sin)-f-te^a
(that which bums). The muhOrta begins from five hours and thirty six minutes
after the s\m-rise. Prajipati states that out of the iifleen muhirUis comprising
a day, Kutapa is the 8th and a Srdddha should begin from the 8th muhSrta and
should not extend beyond the Rauhitt^a (12th) muh ura.

drambharh kutape kutydd rauhiftam na tu langhayet /
etat pafka muhurtd’ntah irdddha-kdla uddhjtah / /

Prajapati Smr. 158.

8. VV. 26-29 gfive decisions regarding the Titki (lunar-day) acceptable for
Srdddha. When the particular Tithi is not full (covering the civil day) but
spreads over two days, etc. (for discussion of Tithis vide the next chapter).

9. Verses repeated in Saura P. 19.13-14.

P.V. Kane states that two maju^alas are to be drawn in front of the per¬
former’s residence to receive the Brahmanas. Of the two Mandalas one should
be on the northern side sloping towards the north for Brahmanas representing
devas and the second on the southern side sloping towards the south for
Brahmanas representing Pitrs.

(H.D.IV. pp. 456-57).

10. There is nothing mystical here but application of the rules of SK. grammar :
The use of genitive case : asmat-pitf-pitdmahaprapitdmahdndm—idam dsanam /
(This seat is for my father, grand-father, great-grand-father).

The use of the accusative case : pitr-pitdmahdn dvdhaydmi (I invoke my
father...great grand sire). RV.X.16.12 uses the same case wherein Agni
is requested to invite the ancestors.

11. The use of the Dative case : pitre idatn arghyam dattam na mama / ‘The
Arghya is given to my father’...saying this the performer is to offer water
mixed with sesamum seed on the palm of the invited Brahmana.

12. W 46-51 describe what is technically known as agnau-karam- When
domestic sacrihcial fires are not maintained (as is the case of majority of homes
now-a-days), the right hand of the Brahmana is regarded as hre and the
oblations are offered in his hand as if it is the sacrificial fire, with the mantrax
mentioned in these verses.

13. Though the translation follows the text tri-ndciketam... {Japet), the term
tri-ndciketa is variously explained : Tri-pdciketa is a person who knows the
Naciketa fire or a person who has thrice kindled the Naciketa fire or a person
who has studied the Anuvdka called virajas. Tail. Br. (III. 11.7-8) describes the
NAciketa fire and the story of Naeiketas.

14. Tri-madhu—The three Vedic verses (RV.I.90.6-8; VS. 13-27-29, TS.IV.
2.9.3) in which the word madhu occurs three times.

15. Tri-Supar^ta —^Haradatta applies the name to the three beginning

with Brahmametu mdm {Tait. i4r.X.48-50). Paitrika hymns arc RV. X.15.1-13.

There has been some difference of opinion about the texts to be recited :
vide Pd. P. Srfti 9.165-69 ako Mt.P. 17.37-39.

CHAPTER TWENTYNINE

Determination of Tithis (Lunar days)

Sanaka said :

1. 1 shall recount how the Tithis^ (lunar days) can
be decisively fixed. I shall relate also the mode of expiation, O
excellent sage, listen to that from which the holy rites, bear
fruit.

2. O Br^mana, the Vratas, charitable gifts, etc. en¬
joined in the Srutis or Smrtis, nay all the other Vedic rites, do
not bear fruits if performed on Tithis other than what have been
fixed.

i

(Decision about tithis for observance of fasts)

3-4a. For the observance of a fast or undertaking a
Vrata (religious vow), if the tithis (lunar days), viz. the eleventh,
eighth, sixth, the Full Moon day, the fourteenth, the New
Moon day and the third tithi are pierced (contacted) by the
next tithi (lunar day) [that is the eleventh tithi spreads into the
twelfth.... the third lunar day into the fourth, etc.] they be¬
come commendable, but not so when they arc combined with
their (immediately) previous tithi^ [as when Ek&daMy the
eleventh tithi is combined with the DaSamiy the tenth tithi .... the
trtiyaj the third tithi with the second, etc.]

4b-5a. If the sixth tithi is ‘pierced’ by i.e. combined with
the fifth tithi (n&ga~viddh&)^ or the seventh tithi is combined
with the eighth and the tenth tithi is contacted by the eleventh,
these days are never to be observed as fasts.

(Decisions about SrSddha-tithis)

5b-6a. A person performing Sraddha on the new Moon
day, the Full Moon day, the seventh tithi when these are com¬
bined with their respective immediately preceding tithiy goes to
hell.

6b-7a. Some, however, have stated that if in the dark
half of the month, the seventh and the fourteenth tithis are con¬
tacted by their (respective) previous tithis^ those (tithis) are

I.29.7b-16a.

383

commendable; the same is the case with the third and the ninth
tithi (in the dark half) [for the performance of ^raddha.]
7b-8a. For all Vratas and similar undertakings, the
bright half of the month is specially preferable and the first half
of the day is superior to the second half of the day.

8b-9. If the particular tithi for the sake of vratas^ etc. is not
possible (available) in the first (full) half of the day (but is
available for the first two mukUrtas immediately after the sun¬
rise) that pair of muhUrtas should be accepted (for undertaking
the Vrata). In the cases of Vratas special to night-time (e.g.
(^iva-rdtri)y the tithi which spreads the pradofa periods (i.e. 3
muhGrtas or two hours and twentyfour minutes after the sunset)
should always be accepted.

10-1 la. In the case of a Vrata (holy observance) where
the combination of a particular tithi and a constellation is
enjoined, the constellation is acceptable if the sun sets while
the period of the constellation continues. And the tithi is accept¬
able if it spreads for a period of three muhUrtas (two hours and
twentyfour minutes) after the sunset. Otherwise it won’t yield
the fruit (of the Vrata).

11b-12a. In the case of a Vrata based on (i.e. for which it is
enjoined) a particular constellation, it is acceptable if the
particular constellation and Tithi coexist upto the midnight.

12b-13a. If the (period of the) same constellation covers
two midnights in the course of two (consecutive) days, the con¬
stellation whose combination with a particular tithi is enjoined
(as in the case of Rohini constellation and As^aml in Krsna-
Janmastami) is meritorious (and hence suitable for the Vrata).

13b-14a. If both the (period of the) constellation and the
tithi spread from midnight to midnight (and are available on
both the midnights), the former is recommended if its duration is
shorter and the latter if its duration is Ibnger (the preference thus
depends on the length of duration available of a particular tithi)

14b-15a. If the tithi in combination with the constellation
extends over two midnights and there is neither increase or
decrease (i.e. they arc of equal duration on both the Hthis),
then both former as well as the latter is acceptable.

15b-16a. The combinations of the constellation Jyesfha
with Mula, of Rohini with the constellation Krttika and that
of Anuradha with jyestha are destructive of progeny.

384

Mdrada Purina

16b-17a. If the Vratas are to be performed during the
day-time, the tithis should be auspicious. In case of all rites to
be performed at night (e.g. i^ioa-rdtri) the combination for that
period of night is of special importance.

17b-18a. That Vrata (religious observance) should be
performed on that Tithi which is glorified as meritorious (for
that Vrata) due to the combination of the particular tithi and
constellation. That particular Vrata must be performed on that
very titAi by clever persons.

18b. In the case of the Vrata called .^ravana Dvada^i (also
called Vdmana dvadaSi) in the bright half of Bhadrapada) it must
have the combination at the time of the sun-rise.

Pwiyakala {Auspicious period) re : eclipses and Sankrama {Transit
of the Sun ).

19-20a. The whole duration of the eclipse of the sun and
the moon should be taken as Punyakdla (Auspicious period)
for JapUy etc. The Punyakdla in all the Sankrdntis (transit of the
sun) is being recounted. The benefit is inexhaustable in the
case of those who perform ablutions, charitable gifts, Japas, etc.
during this period.

20b-2la. I'he Karkataka Sankrama (the transit to the
zodiac of Cancer) is called the Sankrama (transit) of Dakfindyana
[The winter solstice when the sun appears to move from the
north to the south.] Learned men know that the Punyakdla
starts thirty Ghafikds (i.e. 12 hours) before (the actual transit).

2lb-22a. In the case of the Sankramas (transits) to the
zodiacal signs of Vrsabha (Taurus), Vrseika (Scorpio), Siihha
(Leo) and Kumbha (Aquarius), eight Muhurtas previous
(to the actual transit) are acceptable for ablution, Japa, etc.

22b-23a. In the case of the transit to Tula (Libra) and
Mesa (Aries), ten Ghafikds both before and after should be
known as conducive to the imperishability of what is given as gift.

23b-24a. O Brahmana, in the case of the transits to
Kanya (Virgo) Mithuna (Gemini), Mina (Pisces) and Dhanus
(Sagittarius) sixteen Ghafikds after (the transit) should be
known as bestowing merit.

24b-25a. They say that the transit to Makara (Capri-
cornus) is Uttarayana (the summer solstice marking north¬
ward movement of the sun). Here, forty ghafikds before and
thirty ghafikds after (the transit) are auspicious.

I.29.25b-34a

385

25b-26a. If the sun and the moon set during their res¬
pective eclipses, O leading Brahmana, he must see the clear
sphere the next day, take his bath and only then can he take
food.

26b-27a. Amav^sya (New Moon) is said to be of two
kinds by scholars desirous of acquiring piety. (1) Sinivdli when
the moon is slightly visible (i.e. arndvdsyd is mixed up with its
previous— \At\i-tithi) and (2) KuhQ when the moon is entirely
invisible (i.e. when Amavd^d is mixed with the first titki of the
next first night).

27b-28a. Sinivdli should be accepted by the Brahmanas
who maintain their sacrificial fires, for the purpose of the
Sraddha rite, while Kuhu is to be accepted by women, Sudras
and the Brahmanas who do not maintain sacrificial fires.

28b.-29a. If the tithi of Amdvdsyd (the New Moon day)
spreads over two afternoons, the former is accepted if its dura¬
tion is short and the latter, if its duration is longer on that day.

29b-30a. If the New Moon day (Amdvdsyd) is found to
begin from the mid-day only, it is known as BhUta-viddhd
(pierced or contacted by the ioxxrtc^nthrcaturdaSi-tithi.)

30b-31a. If there is absolute loss of the tithi (i.e. when
it is not available for the purpose ^rdddha as it is not available
either in the afternoon on the first day nor does it reach the
post-midday period the next day), the ‘sinivali’ which spreads
over the evening upto sunset (i.e. sdydhna) should be accepted.

31b-32a. If the tithi is available for a short duration but
extends upto the sunset (and as such is sdydhna-yfdpini) the
sinivdli on the next day is always acceptable for performance of
irdddha.

32b-33a. If the tithi is extremely extended (i.e. it is avail¬
able for the after-noon period for both consecutive days),,
the amdvd^d which is ‘pierced’ or contacted by CaturdaSi should
be avoided.

In rites connected with manes (pitrs), KuhU type of Amd-^
odsyd if available in the after-noon should be accepted.

33b-34a. Just as in the case of Amavasya which is slightly
extending, the Amav^ya connected with the Caturdaii is to
be rejected and the Kuhu extending over the after-noon of the
next day is to be accepted (for iSraddha) by eminent scholars
(or wise men).

3B6

Mdrada Purdna

34b-35a. If the new moon day spreads over two mid-
days; either the former or the latter day be accepted for SrOMhaf
according to one’s wish.

{Decisions about the tithi for performance of Istis)

35b-36a. Now I shall explain (the decision of tithis)
regarding AnvSdhdna (depositing fuel of sacred sticks on the
sacrificial fire. This precedes the day on which Iffi is to be
performed) when the Parvan (the day of the new or full moon,
the days of opposition or conjunction) are fully available.
The Taga (/^//-fortnightly sacrifice) be performed on the prati-
pad (the first tithi)^ O excellent sage.

36b-37a. If one (last) quarter of the parvan day and the
first three parts of the Pratipad are available, the morning time
is said to be proper for performing the sacrifice according to
the learned ones.

37b-38. If the New Moon day or the Full Moon day
spread over the two (consecutive) mid-days, the second day is
regarded as the day for performing anvddhdna and Uti (such
combination of anvddhdna and isfi on the same day is called
sadyah kdla).

39. If the previous two continue after the sangava^
part of the day (from six to twelve ghafis after the sunrise)
on the next day, the sadyaji kdla shall be on the next day.
The same holds good when there is ‘loss’ (kfaya) of the tithi
(i.e. unavailability of the proper time of the Tithiy for perfor¬
mance of the rite).

{Decisions about the observance of Ekadadi vrata)

40. All should accept the EkadaH^ (the eleventh) tithi
(for observance of fast) if it is not connected with DaSaml. If it
is combined with the Daiamiy (tenth) tithi (the observance
of fast on such contaminated Ekddaii) destroys the merit accu¬
mulated during the last three births.®

41. If EkadaH is known to be present for the duration of
a Kaid on the DvddaSl day and if Dvddail is present in Trayodasiy
the latter one (i.e. Dvadasi) is remembered (as acceptable)
for lasting.

42. In case pure’ and perfect Ekadali is known (to be

1.29.43-54.

387

present) in Dvadafi also and Trayodali is only at the end of the
night, I shall tell you my decision in the matter.

43. The earlier EkSdaH is to be accepted by householders
and the latter one by ascetics, since, householders wish for
Siddhi (or prosperity) and the prominent ascetics wish for
salvation.

44. If the tithi called EkSdaSi is pierced by (i.e. touched
by) the Daiami (tenth) day, fast should be observed on
that (viddha) EkddaHf if a duration of one Kald is available for
Parana on the DvddaH day.

45. Whether in the bright half or in the dark half, if the
EkadaSi tithi falls on two days, the householders should follow
the earlier one and the ascetics the latter one.

46. If the EkddaH day is slightly mixed with by Daicani
but extends to (oris spread over) mDvSdtxSiy (and thus there is
dina-kfqya)f the second Ekada^ only is prescribed for all (i.e.
hou^holders and ascetics).

47. If there is no subsequent Dv&daiii the £kadaS[ is
acceptable even if it is mixed (with Dalami). If there is subse¬
quent DvddaSi even the unmixed Ekddaii is forbidden.

48. If it happens like this, viz.— Ekddaii is overlapped by
DvidaSi and at the close of the night there is Trc^odaii^ the merit
acquired is that of twelve DvddaHs, should the fast be broken on
the Trayodaii day.

49-50. In the following case, viz.—^There is EkSdaii on
the day of DvadaSi for the duration of a Kala and it is doubtful
whether there is DvddoH on the TrayodaSi day—the earlier
Ekadaii even if it is mixed should be acceptable to householders.
The latter one is to be accepted by ascetics and Avir&s (i.e.
women without sons and husbands).

51. The whole of the EkddaH is pure, (i.e. extending
from sunrise to sunset). It does not overlap on DvddoH. But
DvddoH overlaps Trqj^odaH what should be done then?

52. The earlier one should be utilized by householders
for the observance and the latter tithi by the ascetics. Some
opine that the second day should also be used for fasting devoutly.

53-54. When the Viddhd (pierced) EkddaH is not known
(to be present) on the DvddoH day; but DvddoH spreads into
TrayodoH —^in these circumstances. Othera say that the pure
DvddoH is to be undoubtedly used for observance of fast by

3$B J^drada PurS^a

ali. Some say that the previous one must be used for fast. Their
opinion is not logically tenable.

55. A householder who has sons should not observe fast
or break one during Sahkr^ti that falls on a Sunday or during
the solar and lunar eclipses due to R^u (or is ga^ita-gamya
i.e. astronomically present).

56. If one takes food on a Sunday at day and parvan days
at night, on the eighth and the fourteenth days during the day
time, or either during the day or during the night on the
EkddaSi day he should perform the expiatory penance called
Cdndrdyania.

57. On the day of the solar eclipse one shall not take food
for three y&mas (1 yama —3 hours) before the eclipse. If
he takes food, he will be on a par with the liquor-addict.

58. O excellent sage, if there is an eclipse of the Sun or
the Moon in between ArwddhSna and Isli (which is on the subse¬
quent day), expiation should be performed by the performers
of Taj nos.

59. During the lunar eclipse they should perform
Homa repeating the RK DaSame soma etc. or Apyayasva
(RV.I.19.16, IX.31.4, VS.12.11.2, TS. 3.2.5.3 (RV.I.21.3)
etc. or SomapdstSf etc. O Brahmana.

60. Three mantras are cited for the performance of Homa
during the solar eclipse—Viz. Udu tyam Jitavedasam (RV.
1.50.1. AV.XIII.2.16, VS.VII.41) etc. or Asatyena TS.III.
4-11-2 (RV.I.35.2) etc. or Udvayath tamasah (RV.I.50,.10,
VS XX.21), etc.

61. The benefit shall be inexhaustible to that scholarly
person who performs Vratas, etc. after deciding the TitAi as laid
down in the path of Smrtis.

62. Dharma is that which is enjoined in the Vedas. Ke^ava
is delighted through Dharmas (holy rites). Hence, those who
are devoted to the Dharmas attain that greatest region of Vi^nu.

63. Those who wish to perform holy rites are indeed ones
whose form is identical with that of Kr^i^. Hence, the sickness
of worldly existence never harasses them.”

CHAPTER TWENTYNINE

DettrmituUian ofTtthis

1. Tithi is the time or period required by the moon to gain twelve degrees on
the sun to the east. As the motion of the moon is irregular, it takes some times
60 ghafikOSt some-times more upto 65 ghafikas and some times less upto about
54 ghafikds. Since Kane wrote this in HD. IV. p. 68, there has been some
change in opinion which holds SapUtorddhir daia Kfoyah i. e. the maximum
ghafikds of a tithi are 60-{-7=67 and the minimum 60— 10a50 ghafUids. It
is obvious that a tithi is not co-terminus with a “civil day”. Hence the need to
determine tithis exactly, as every Vedic or Sm&rta rite or Vrata miut be begun
and observed on the exact Time or Tithu Otherwise, it becomes fruitless (vide
the next verse).

Tithis are either Purpd (complete or of 60 full ghafikds) or Sakka94d (muti¬
lated or broken) Sakhap^ tithis are either Suddhi (extending from sunrise
to sunset or in the case of Sivardtri extending to midnight) or Viddhd (pierced

1. e. intermixed or contacted by another tithi). This intermixture or Vedha is
of two kinds : morning— Vedha when six ghafikds after the Sun rise a tithi
becomes merged with the next Tithi, while evtaia%-Vedha generally occurs when
a Tithi contacts another TiUii six ghafikds (or more) before the Sunset.

The knowledge of these technical terms is taken for granted by the author
of the NP.

The discussion is essential, as Kdla or time prescribed for an act is a point
or occasion (nimitta) and must be seized for gaining the fruit of the act.

2. This is technically known as yugma-vdkya. AP.175.36-37, GPI.12 B.16-17.
and CG on Kdla p. 67 give the approved and disapproved pairs of such con¬
tacted tithis in technical terms. NP. is more plain. According to the principle
of yugma-vdkya, the following combinations of tithis are favourable, viz. of
the 2nd and 3rd tithi, of the 4th and 5th, of the 6th and 7th, of the 8th and 9th,
of the 11th and 12th, of the 14th and the Paurpimd (the Full Moon day),
of the Amdvdsyd (The New moon day), with the next 1st tithi. The reverse i.e.
the combination of other tithis e.g. when the Ekidaii is combined with the
Dasami or the examples given in the next verse (s), these are not recommend¬
ed for fast or Vrata.

Here two terms are used : When a tiUii is combined with the previous
tithi or ‘pierced’ by the previous tithi it is fmrvorviddhd (e.g. the 6th with the
5th) and when contacted or ‘pierced’ by the next tithi (e.g. (the 6th tithi
combined with the 7th tithi), it is para-viddhd.

3. These works on Astronomy-cum-Astrology use the following terms to
symbolize the following numbers e.g. yugmo’^two, AgniimHiree, Tuga""four,
Kdga^five, vniint<=>seven, Rudraneleven, etc.

4. In the Vedic period a day was divided into five parts : Prdtah$ SaAgaoa,
madhydhna or madhyasidisia, apardhpa and sdydhna or astanqya (^at.Br.II.3.2.9;
RV.V.76.3 for the 1st three parts). Roughly each part gets six ghafikas (start-

390 Ndrada Fvardtfa

ing from the Sun-rise). Hence scahgena is a period frx>m six to twelve ghafikas
after the Sun-rise.

5. This is one of the most important Vratas and in addition to the discussion
of this Vrata in Puranas, yvc have extensive discussion of this Vrata in medieval
digests like CC Kdta (pp. 145-288), Madhava’s Kab-niirffe^a (pp. 233-75),
Vratardja (pp. 361-475) and independent works like Raghunandana’s ScddaH^
tattva. NP. has devoted a number of chapters on this Vrata vide the story of
Rukmahgada from Ch. 2 ff in the II part. Here the Tidti-nir^a or decisions
on the day on which the fast should be observed are given. These have special
importance as the NP., being a Vaismrva PurSi;ra, decides for Vai^^avas, the
day on which the Ekadau should be observed (as under certain conditions
they are advised to observe fast on the Dvadasi day in the name of Ekadas'i),
Moreover, these decisions are found to be observed in the Vai$navas of Bengal
indicating the probable region of the author of the NP.

6. GP.1.125.2 states that the combination of Daiami with EkSdas'i should be
avoided for fasting as GandhSri lost all her hundred sons by observing such
a fast :

Daiamyekddail-viddhi Gdndhdryd sumupofitd /
ta^dfi putraSatam noftam tasmdt tarn parivarjayet Ij
I think it is due toyugma-vdkya (as explained previously)that this combina¬
tion of Dasami and Ekadafi is not approved. Vai^navas would prefer feisting
on the Dvadau day even if one Kald of Ekadasi is available at Sun-rise and
the rest is a Dvadas'i day.

7. I§uddh&—^from Sunrise to Sunset.

CHAPTER THIRTY

The Mode of Expiation

Sanaka said :

1. O Narada, I shall now explain the rules regarding
the expiatory rites.' Listen. One who has purified his soul
by means of expiatory rites shall attain the benefit of all holy
observances.

2. O sage, all the rites performed by those who are
devoid of (i.e. do not perform) expiatory rites are said to be
futile. They are resorted to by Raksasas.

3. Brahmanas must be consulted about Dharma by those
who arc desirous of the benefits of all dharmaSj are devoid of
lust and fury and are experts in the scriptures on Dharma.

4. O leading Brahmana, the expiatory rites performed
by those who are averse to Narayana do not sanctify the people
even as the rivers cannot purify the pot of wine.

Prayaicittas for Maha--Pdtakas

5. These are the five great sinners* — the slayer of a
Brahmana, the wine addict, the thief, the defiler of the pre¬
ceptor’s bed and those who associate with any or all of these
sinners.

6. If any one associates oneself with them by sharing
their beds, seats or foodstuffs for a year, he shall be known as.
Patita (a fallen man) in regard to all holy rites.

7. If anyone slays a Brahmana unknowingly,* he
should wear bark garments and matted hair. He should also
hold the skull of the Brahmana killed by him.

8. If that skull, or any othef article belonging to this
man is not available, he should roam the forest holding up that
material on a staff like a banner displaying his crime.

9. He should take to things available in the forest
for his diet. He should stay there on limited diet for one time
per day. He should take bath thrice a day and f>erform
SandhyS, rite duly.

10. He should give up study and teaching of the

392

Ndrada Ptardm

Vedas, but should all the time remember Hari. He should
observe the vow of continuous celibacy and avoid wearing
scented garlands, etc.

11. He should visit and stay at holy places and sacred
hermitages. If he cannot maintain himself by means of the arti¬
cles available in forests, he should beg for alms in the villages.

12. He should perform the expiatory rite thus for twelve
years and be devoted to Hari. The slayer of a Brahmana then
attains purity and becomes worthy of and eligible to perform
holy rites.

13-14. The slayer of a Brahmana should perform any
of the following rites and attain purity : viz. should he be
killed by animals or die due to ailments while observing the
expiatory penance, he attains purity. Or he should sacrifice
his life to save a cow or a Brahmana or make a gift of ten
thousand excellent cows to leading Brahmanas.

15. On killing a ksatriya who has been consecrated (for
the performance of sacrifices, etc.*), the sinner should perform
the expiatory rite of a Brahmana-slayer, or enter the funeral
pyre or jump off a lofty cliff.

16. On killing a Brahmana who has been so consecreted,
the sinner should perform twice the expiatory rites. In the
event of killing a preceptor and others, the expiatory rites cited
are four times the former.

17. On killing an ordinary Brahmana (by birth only
who has not studied the Vedas, etc.), he should perform the
expiatory rite for one year. O Brahmana, thus the mode of
expiation for killing a Brahmana has been stated.

18. The expiation for a Ksatriya is twice this and that for
a Vaisya is thrice : Learned men know that the Sudra who
kills a Brahmana is to be pounded to death with a club.

19. The decision in the scriptural texts is this that this
punishment is to be meted out by the king himself. If Brahmana
women are killed, half the expiation is to be performed and one-
fourth in the case of the slaying of a girl.

20-23a. By killing a Brahmana boy not invested with
the sacred thread, one should perform one-fourth of the expia¬
tory rite. A Brahmana who kills a Ksatriya should perform the
Krcchra^ penance for six years, for three years if it is a Vaifya
who is killed and for one year if a Sudra is killed. On killing the

I.30.23b-3l.

393

wife of a consecrated one, a Brahmana woman, he should per¬
form the expiatory rite for Brahmana-slaughter for eight years.
He should certainly become pure. O excellent sage, the
expiatory penance enjoined on old men, sick men, women
and children in all cases is said to be half as related by learned
men.

Expiatory rites for wine-drinking^

23b-24a. Wine (spirituous liquor) is of three kinds, Gaudi
(that which is prepared from molasses), (that which is

prepared from grain meal) and Madhvi (that which is prepared
from honey). O Narada, this should not be drunk by any of
the four castes as well as by women, O Narada.

24b-26. O sage, he should take bath and remain pure
wearing the wet clothes. Remembering Narayana, he should
make one of these, viz., milk, ghee or cow’s urine resemble red-
hot iron and drink the liquid then. Then he should pour it into
any metallic vessel, iron or copper, and drink it like water and
meet death.

27a. It is by this that a wine-addict gets purified. There
is no other way of purification.

27b-28a, A Brahmana who drinks wine due to inadver¬
tence or deliberately (due to the belief that it is for his own
good) should perform penance enjoined for Brahmana-murder
with the difference that the exhibition of a skull on a staff and
■such symbols of Brakmahatyd should be absent.

28b-29a. If a Brahmana drinks liquor as an antidote for
.some ailment, he should undergo the rite of investiture with
the sacred thread’ once again. Moreover, he should perform
two candrdyana penances.

29b-30a. They say that any vessel which comes into
■contact with the spirituous liquor (is also defiled). Even if
water is taken from the liquor pot'it is on a par with drinking
of liquor. So is the eating of camphor.

30b-31. Spirituous liquor is of eleven varieties, viz. Tdla^
(extracted from palmyra), Pdnasa (taken from the jack fruit),
{Drdkfa (prepared from grapes), KhdrjUra-sambhava (prepared
from date fruits), Arifta (fermented liquor), Mddhuka (prepared
feom honey), Mairtya (specially concocted from .Arista and
Sura), Ndlikeraja (prepared from coconut palm), Gaudi

394 Mdrada Purl^fa

prepared from molasses), M&dhvi (prepared from honey) and
Surd (prepared from grain meal).

32-33a. No Brahmana should at any time drink any of
these spirituous liquors. If any Brahmana drinks any of these
due to ignorance, he is to be invested with the sacred thread
once again. He should perform the expiatory penance called
Tapta-Krcchra.^

{Theft) :

33b-34a. Whether directly or indirectly whether forcibly
or clandestinely, the (illegal) taking of other people’s wealth
is called St^a (theft) by learned men.

34b-35a The magnitude or (the scale of the weight) of gold
has been specified by Manu and others. O leading Brahmana
listen. I shall detail it which is the means of relating it to the
mode of expiation.

35b-36. The dust particle that is seen in the middle of
the beam of the sun coming through the window is called the
magnitude of Trasarenu by learned men.® Eight Trasarenus
make one Nifka. Three such Nifkas make one Rdjasarsapa.

37-38a. Three Rdjasar^apas make one Gaurasarfapa. Six
Gaurasarfapas make what is called Tava. Three Tavas make
one Kffnala and five Kr^rialas make one Md?a. O Narada,
sixteen Mdfos shall make the mass of one Suvama.

38b-39a. If out of ignorance one steals the wealth of a
Brahmana, one should perform Brahma-hatyd expiatory penance
without the skull on the staff as the banner (symbol of
BraJimahatyd).

39b-40a. On stealing the gold of preceptors, performers
of Taj nos and pious Brahmanas well-versed in the Vedas, the
expiatory rite is as follows:

40b-41a. He should repent and apply ghee all over his
body. He should then cover himself with dried cowdung (and
get himself scorched by fire). If he is thus burned he is liberated
from the sin of theft.

41b-42a. If a Ksatriya steals the wealth of a Brahmana,
he should repent for it and return it to the owner. Listen to
its procedure from me.

42b-43a. He should perform the expiatory penance called
Sdntapana and observe fast for twelve days. O celestial

I.30.43b-55

395

sage, he shall then attain purity, otherwise he will become
fallen.

43b-44a. Half the expiation is enjoined in the case of
thefts of articles resembling gold, viz : jewels, seats, men (ser¬
vants), womenfolk, cows, plots of lands, etc.

44b-45. A man who steals gold equal to a Trasareiyu should
perform two PrOndydmas duly.^® He thereby becomes pure.
On stealing gold of the size of a JVifka he should perform three
Prdi}dydmas.

46-47a. For stealing gold of the size of a Rdjasarsapa^
he should perform four Prdndydmas. On stealing gold of the
size of Gmrasar^apa the shrewd man should take bath and duly
perform the Japa of a thousand and eight Gdyatris.

47b-48a. On stealing gold of the size of a Tava^ the sinner
should begin to perform the Japa of Vedic mother (i.e. Gayatrl)
in the morning and continue it till the evening. The Brahmana
sinner should then be purified.

48b. On stealing gold of the size of Kr^nala^ he should per¬
form the expiatory rite of Sdntapana.

49. The expiation for the theft of gold of the size of a
Mdga is now enjoined. He should regularly eat barley cooked
in cow’s urine. He will be purified of his sin in a year.

50. O leading sage, on stealing gold of the complete size
of Suvama, he should perform the BrcJma-hatyd expiatory rite
with great attention for twelve years.

51. If the act of stealing silver is of a quantity less than
a Suvama magnitude,the sinner should duly perform the
expiatory penance called Sdntapana. Otherwise, he shall be
fallen.

52. O sage, a person who knowingly steals between
four and ten JVifkas of silver should perform the Cdndrdyana
penance.

53. If any one steals silver of the size ranging from ten
to hundred Mfkas, two Candrdyanas constitute the expiation for
his sin.

54. Between a hundred and a thousand NifkaSy he should
perform three Cdndrdyanas. If the stolen quantity exceeds a
thousand Nifkas he should perform Brahmahatyd expiatory
penance.

55. If the stolen quantity is upto a thousand Ninkas and

3% NSrada PurSt^a

the material is mainly bell-metal, iron or load stones, the expia¬
tory rite is stated to be Pardka^^

56. In the case of theft of jewels, the expiation is the same
as that of silver. Now the expiatory penance of persons who
defile the preceptors’ bed is being stated.

Adultery

57. If due to inadvertence one cohabits with one’s mother
or her co-wife one should cut off one’s own testicles proclaiming
one’s own sin*®.

58. He should hold the testicle in his hand and proceed
towards the South west. While going, he should never consider
what is pleasant or what is miserable.

59. He should go ahead without seeing the other persons
who go about here and there. He who walks thus till death
becomes purified. Or he should fall from a promontory pro¬
claiming his own sin.

60. On cohabiting with a woman of a higher caste un¬
thinkingly the sinner should with great attention perform
Brahma-hatya expiatory rite for twelve years.

61. O excellent Brahmana, either unthinkingly or as a
regular practice if one cohabits with a woman of his own caste
or a higher caste one attains purity on being burned in the fire
of dried cow dung balls.

62. If after the sexual intercourse with his mother, the
sinner withdraws before the discharge of the semen virile, he
should perform the Brakmahatyd expiatory rite. If he discharges
the semen virile, he should burn himself in the fire.

63. If any one withdraws before the discharge of semen
virile in a woman of his own caste or of a higher caste he should
perform Brahmahatyd expiatory rite for nine years and be
devoted to Visnu.

64. If one cohabits with the Vaisya wife of one’s own
father, one should perform the expiatory rite for six years.
On cohabiting with the ^udra wife of the preceptor, one should
perform the expiatory rite for three years.

65-66. If due to infatuation one is deluded and cohabits
with mother’s sister, father’s sister, preceptor’s wife, wife of the
father-in-law, paternal uncle’s wife, maternal uncle’s wife or
one’s own daughter, he should duly perform the Brahmahatyd

1.30.67-77.

397

expiatory rite if the sin continues for two days; if the sin is com*
mitted for many times on a single day, the expiatory rite should
be performed for three years.

67. If the sin is committed only for once, he becomes
purified after performing the rite of expiation for a year; if the
sin is committed for three days, he should become pure only
if he is burnt in fire and not otherwise.

68-69. He who passionately cohabits with a Gandala or
Puskasa woman, daughter-in-law, sister, friends* wife, or dis¬
ciple’s wife, should perform Brahma-hatyH expiatory rite for six
years, O leading sage. He who cohabits without passion should
perform Krcchra rite for a year.

Expiation for Associates of great sinners

70. The expiatory rite for associating with great sinners
is being mentioned.^* A person whose soul is sanctified, thanks
to the expiatory rite, should attain the benefit of all religious
rites.

71. Persons who associate with the great sinners have to
perform the respective expiatory rites of those sinners, to be
undoubtedly free from those impurities.

72. He who associates with these unknowingly for five
days, should perform physical Krcchra rite. Otherwise, he be¬
comes fallen.

73. If the association lasts for twelve days, the expiatory
penance called Maha-sdntapana must be performed. If the
association continues for half a month he should observe fast
for twelve days.

74. If the association lasts for a month the expiatory rite
is Pqr&ka and if the association is for three months the rite of
C&ndrdyana has to be performed. If the association is for six
months, two CSndr&yana penances are to be performed.

75. If the association lasts for* a period slightly less than
a year he should perform the expiatory rite for six months. All
these expiatory rites are to be performed three times if the
association is knowingly pursued.

Expiation for Miscellaneous sins

76-77. If a Brahmana kills a frog, a mongoose, a crow, a
boar, a rat, a cat, a goat, a sheep, a dog or a fowl, he should
perform the rite of half a Krcchra?^ The slayer of a horse should

398

J^drada FutOsia

perform Atikrcchra rite. In the event of killing an elephant he
should perform Taptakrcchra expiation and Fardka if he kills a
cow.

78a. No mode of purification is enjoined by learned men
in the event of wanton killing of a cow.

Minor sins

78b-82. If any beverage, quilt, seat, flowers, fruits, roots
or foodstuffs and edibles are stolen the atonement is through
Fancagavya. If dried wood, grass, trees, jaggery, hides, garments
and meat are stolen, he should fast for three nights. On killing
any of these, viz.—the sparrow, the ruddy goose, the swan, the
Karandava bird, owl, crane, dove, webfoot, parrot, blue jay,
white crane, the Gangetic porpoise or the tortoise, the sinner
should abstain from food for twelve days. If semen virile, feces
or urine is taken in, Frajdpatya rite is to be performed.

83-84. Three Candrayanas are enjoined (as expiatory rites)
in the event of taking in the leavings of the Sudra’s food. On
touching a woman in her menses, a Candala, a great sinner,
a woman recently delivered of a child, a fallen fellow, a man
defiled by Ucchiffa (left-over of eaten food) or a washerman
and others one should take bath along with the clothes one is
clad in. He should take in ghee also.

85-86a. O Brahma^ia, the man of purified soul should
perform the Japa of Gdyatri Mantra one hundred and eight
times. On touching any of the above-mentioned persons unwit¬
tingly at the time of taking food, one should observe fast for
three nights and take in Fancagavya. He should then be puri¬
fied, O Narada.

86b-87. If at the time of ablution, charitable gifts, Japas,
Bhojana (meal), etc., if anyone hears the voice of anyone of
these or talks to any of them, he should vomit the food taken in.
He should take bath again and observe fast.

88-89a. O Narada, he should take in ghee on the next
day after which he shall attain purity. If in the midst of holy
rites, even the sound of these is heard, he should perform the
Japa of the Gdyatri Mantra^ a thousand and eight times.

89b-90a. Censuring Brahmanas and the deities is the
vilest of all sins. O Narada, no expiation for this is found in
any scripture.

I.30.90b-104.

399

90b-91a. In the case of those sins mentioned by the learn¬
ed ones to be on a par with great sins, one should duly perform
expiatory rites.

91b-92a. If anyone performs the expiatory rites with devo¬
tional feelings to Naraya^a, all his sins perish. Otherwise, he
shall be a fallen fellow.

92b-94a. A person who is free from passions, etc. and is
endowed with (i.e. fully feels) rejjentance and is possessed of
mercy and kindness to all beings and is alertly devoted to the
remembrance of Visnu, he is absolved of all sins whether he is
dehled by great sins or by all sins, as he is devoted to Vi^nu.

94b-95a. He who remembers Narayana devoid of beginn¬
ing and end, the man who remembers the embodiment of the
universe and free from ailments, is liberated from crores of sins.

95b-96a. On being remembered, worshipped, meditated
upon or bowed to, Visnu who is stationed in the hearts of the
good, does destroy all sins.

96b-97. He who worships Hari in virtue of his association
or even delusion, becomes liberated from all sins. He goes
to Visnu’s region. All the accumulated heaps of pain and dis¬
tress perish by remembering Visriu even once.

98-10la. O Brahmana, his attainment of heavenly plea¬
sures and the like can be inferred. O leading sage, rarely
indeed is human birth obtained. There too, the devotion to
Hari is said to be rarer still. Hence, after attaining the rare
human birth, as fleeting and transitory as the streak .of lighten¬
ing, one must devoutly worship Hari who liberates the Paius
(individual Souls) from bondage. All the obstacles perish;
purity of the mind is generated and salvation is achieved when
Janardana is worshipped.

101b-102a. The eternal Purusarthas (aims of life), viz.,
virtue, wealth, love and liberation are realized by those who are
devoted to Hari’s worship. There is ho doubt about this.

102b-103a. O ye men ! Do not be arrogant after attain¬
ing the human existence consisting of fickle entities namely,
sons, wives, houses, fields, wealth and grain.

103b-104. Eschew your lust and fury, greed and delusion,
inebriety and slandering and censure. Cherish the pious feelings
towards Hari. Leave off all your activities and worship
Janardana.

NSfoda PurSpa

iOO

105-106. The trees in the city of Kftanta (god of Death)
are seen close at hand. As long as death does not overtake one,
so long as old age has not come, even before the sense organs
become incapacitated, one should worship Hari. No sane man
should put any faith in the body that is of a perishing nature.

107. Death is ever near; riches are too unsteady and fickle
and the death of the body is imminent. Hence, leave off pride
and arrogance.

108. All luiions end in separation; everything is transitory
and transient. Knowing this, O blessed one, worship
Janardana.

109-110a. One only increases one’s mberies by hopes.
Liberation is too rare and inaccessible. Even the great sinner
who worships Vis^u with devotion attains the greatest abode on
reaching which none is subjected to affliction.

llOb-llla. O excellent one, all holy centres, all sacrifices
{Tajhas ), and the Vedas with their ancillary subjects are not
worth even a sixteenth part of the worship of Narayana.

11 lb-112. If people are devoid of devotion to Visnu, of
what use are the Vedas, scriptures, sacrifices and pilgrimages
to holy centres. Of what avail are austerities and holy rites ?

113. Those men who worship Vi§^iu of infinite forms,
comprehensible through Vedantas, attain the region of Acyuta.
Those who see the excellent deity as pervasive as the firma¬
ment, who is the plysician that cures the illness of worldly
existence, attain the region of Acyuta.

114. On remembering the primordial Atman who possesses
infinite power, who is the support of Universe, who is worthy
of being worshipped by Devas, whose form is brilliant and who
is called Acyuta, a man attains to his true firiend.

CHAPTER THIRTY

Mode of Expiation

1. The term prifyaScitta ia variously derived but most digest-writers and com¬

mentators of Dharma-Sastra rq^ard it a combination of prtytvt (Penance)-)-
citia (Resolve). Plainly it means “A resolve to undergo penance” (inthe bdief
that it will absolve one of sins). Hemidri thinks that (be term cannotes a
special act in atonement of sin (pr^aicittaUabda^ papakfajdtidu naumttiko
karmaoiiefe varteOe / CC — Pr^atiitta, p. 989). B&lambhatU on Sm^. Ill*

206 regards Prdyafi (a sin)-f-c<tta (purification) and quotes an authority to
support the view that prSyakUta is purification from sins :

pr&yalj, pdparii oinirdiftam citUoh ta^a oiSodhanam /

The NP. regards faith in Niriyann as the condition precedent, without
which all expiatory acts will be futile (see V. 4).

2. Sins are classified in three categories (1) Mahd-p&takas (Great rins), (2) Ati~
p&takas (Super-sins) and (3) Uporpiuduu (minor sins). This verse enume¬
rates the mahi-p&takas. It is worth noting that wine drinking is a ‘great sin*
and association with the sirmers is also a great sin.

The general expiation for these mah/t-pdtakas requires the following penance :
(1) Three baths per day; (2) stay in a thatched cottage alone in a forest;
(3) sleep on bare ground; (4) subsistence on roots, fruits and leaves
(5) eating only once a day; (6) if the siimer enters a village for begging, he
should proclaim his sin.

This ftenance is to be practised for twelve years.

—SaAkha Smr. 17-1-3; cf. NP. w 7-12 below.

3. W. 7-17 deal mainly with the homicide of a Br&hmana. The act can be
esqjiated if done unknowingly. W 7-12 refer to slaying a Br&hmana whose
death tdfects the continuity of the Vedic lore. For killing an ordiiuuy Brfth-
mana, the expiation is for one year only, i.e. 1/12 of the expiation of killing a
knower of a Veda. This is the precaution taken by the society, topreserveour
literary and cultural tradition by prescribing a deterrent punishment. Dhanna
Sutras of Gautama, Apsutamba, Vi^nu and Smrtis of Manu (X1.72-82)»
Y&jfiavalkya (III.243-50) and AP. 169.1.4, 173. 7-8 prescribe practically the
same type of penances for slaying a Brkhmana suid cover the penances given
in the NP., though he (Manu) gives some other penances as well.

4. It is noteworthy that a K^attriya i^o has been consecrated for
performance of a sacrifice is equated with a Br&hnnaija.

5. KTCchra —

A kind of pensmoe, for details vide TdjHao<dI^ Sm(ti, Pr&yaicitta Adhy&ya.

6. W. 23b—33a deal with the expiatiems for the second Mahdp^ —wine¬
drinking. The varieties of wines are detailed in Verses 23b-24a and SOb-31.
It appears that wine-drinldng was regarded worse than BrAhmana-slaughter,
and death-penaltv in a painful way is prescribed for it. For drinking spirituous
liquor inadvertently, the penance of a Br&hmana-slaughter is laid down in
W. 24-28.

402

Ndfoda PurSifa

Here NP. is repeating this way of death ponalty for wine-drinking which
has been already prescribed in Dh.Ss of Apastamba (1.9.25.3), Gautama
(23,1) Baudh&yana (11.1.21) and the Sm^tis of Manu (XI.90-91) and
YkjAavalkya (III.253).

1. The second upanajfona (investiture of sacred thread) seems to be symbolic.
A^val&yana Gr. S. (1.22.22-26) prescribes cutting of hair and nudhdjanana
as optional; there is no mention of rules regarding time of this upanqyana
and the verse to be recited as Sivitri is RV.V.82.1 and not the regular Gdyatrt
Mantra (RV.III.62.10.}

8. Vide Supra fh.

9. W 35b-38a give the weights used for weighing gold. It is the same as
in Manu VIII. 132-135.

Trasareroi

6 Trasarepus
3 Pfifkas
3 RAja sarfopas

6 Gaura sarfopas
3 Team
5 Kxfptdas
16 M&fos

=A particle of dust seen in the Sun-beam
coming through a window
«1 nifka (called likfa by Manu)

B1 Rdja sarfopa
= 1 Gaura sarfapa

(A white mustard-seed)

= 1 Tava
==1 Kffpala
— IMdfa
= 1 Suvarpa

Some of these terms are found in some other Smrtis and the Kautaliya
ArAa-^dstra, the difierence in terms and their equation (if any) is due to

difference of Time and region.

10. The NP. (W. 44b-50) has decided the punishment or PrdyaScitta for steal¬

ing gold according to its weight.

voeight of the stolen gold
1 Trasarepu
1 nifka
1 Rdjasarfopa
1 Gattrasarfopa
1 yaoa

1 Kttpala
1 Mkfa

1 Svanapa

PrdyaScitta
1 Prdpdy&ma

3 Prdpiifydmas.

4 Prdpdydmas

Bath and Japa of Gayatri 1008 times.
Japa of GSyatri from morning (Stm-rise) to
evening (Sun-set).

A Santapana

Subsistence on barley cooked in a cow’s
virine, for one year

Expiation meant for Brahmahatyi (for 12
years).

11. W. 51-54 declare the Pr&yaicitta to be performed by a thief of silver

•depending on the weight of the metal as follows:

Weight of the stolen silver PrdyaScitta prescribed

Leas than 1 suoarpa in weight One Sdntapana.

Between 4 to 10 nifkas One Cindr&ya^a.

From 10 to 100 hfifkas Two Cdndrityapas.

from 100 to 1000 hfifkas Three Cdndrdyapas.

More than 1000 Mfkas Expiation meant for Brahmaha^.

Notes

403

12. Pardka :

A penance requiring continuous fast for twelve days and observance of
self-control (vide Manu X1.215, Yftjfiavalkya III. 320 A.P. 171-10).

13. Incest with one’s preceptor’s wife or one’s mother or step-moUier is to be
expiated with the incision of the organ and to go on walking with his testicles
in one’s hand and proclaiming the sins till one falls dead. This has been
prescribed since the days of Dharma SOtras. For example :

Gautama states :

lidgarii vd siorfaoam tOkrtyd* HjaldoddhJfya dakfipaprtUfcM vriMfed ajitunam
d-Sarira'pdUU /

Manu XI.105 rep>eats the same. But the NP. does not lay down the other
punishment, viz. lying on a red-hot iron bed or embracing a red hot iron image
of a woman, though the Dharma Sutras and Manu prescribe that alterna¬
tively. But the NP. prescribes leap from a precipice, which is its ^>ecial view.

The prdyaSeittas for other cases aS incest vary in various Smitis. NP.’s views
are stated in w. 60-69.

14. As stated above, association with the four types of grave sinners mentioned
above, is regarded as a serious sin and Manu XI. 181, Yfijhavalkya 111. 261
provided that a person associadng with a person guilty ci serious sins (AfoAd-
pdtakas) should undergo the same Pr&yaSeitta aa is prescribed for the Mahd-
pdpa. NP. voices the same view but he takes a lenient view and prescribes
milder prdyaicittas of shorter duration as compiared with those for the original
sinners. KullQka, Vijii&nesvara and other commentators state that the PrdyaS-
citta in such ceases is a Vrata and au such should not be extended to or involve
death of the performer of the Prate.

(jnara^^aiya ca VrataSabdaodtyatvd*bhdvdt /

—Mitdkford on Tdjfla. Smf. III. 261.

15. W 76-92a deal with miscellaneous sins. Smiti-writers (e.g. Manu XI.
133-37, Y&jA III. 269-74) have prescribed various expiatory rites for them.
The NP. agrees with some. The NP. emphasizes that slandering gods and
Bralmuq^ is a great sin from which there is no absolution (89b-90). The
main point is that if one is devoted to Lord N&rfiya^a and undergoes expia¬
tory rites, he becomes free from sins. In extolling devotion to Vi^^u, NP.
asserts that all siru are destroyed by remembering (or worshipping or medi¬
tating on) Hari. He concludes : AU heaps of miseries instantly disappear
if Lord Vi 99 u is remembered but once (V. 97).

CHAPTER THIRTYONE

The Duties of the Endssanes of Tama

hfOrada said :

1. O sage, the rules governing the discipline and
conduct of life of the different castes and stages of life have been
duly narrated by you. Now I wish to hear the extremely
impassable path of Yama.

Sanaka said :

2. Listen O Brahma^, I shall recount to you the
impassable path of Yama that bestows happiness to men of
meritorious deeds and that is awe-inspiring unto the sinners.^

3. It has been mentioned by the earlier sages (i.e. phUo-
sophers) that the extent of the path of Yama is, O leading sage,
eightysix thousand Tojanas.

4. O Brahmam, men who habitually give charitable
gifts go through it with great pleasure and happiness. Men
devoid of righteous activities go through it miserably as they
are pounded and thrashed roundly on the way.

5. Extremely terriiied, devoid of garments and with their
throats, lips and palates parched up, the sinners traverse that
way crying bitterly and pitiably.

6. Yama’s soldiers strike them with whips, goads and
other weapons.

7. They run about here and there along that path with
great pain and misery. In some places there is deep mud; in
some places there is fire; in some places there is red-hot sand;
at some places there is forest-fire; vdiile there are sharp-edged
rocks elsewhere.

8. In some places there are thorny trees and rocky
mountains very difficult to climb; there are many caves with
pitch darkness, there are great coverii^ hedges of thorny bushes.

9. In many places, people have to climb to the top of
steep bunds and mounds and enter long caves. The path is
strewn wifh gravels, pebbles and clods, as well as thorns pointed
like needles.

I;31.10-20.

405

10. Some places on the way are made slippery with
mosses; in some places there are rows of bamboos; tigers roar
in some places; in some places paroxysms of fever (overwhelm
the people).

11. O Narada, the sinners undergo much distress and
move ahead slowly. Crying loudly and weeping they fade
and languish.

12. Some of the sinners are bound with nooses; some are
dragged with goads and hooks; some are beaten and hit with
diverse weapons on their backs—^in this way the sinners wend
their way.

13. Some are dragged with nooses at the tip of their
noses, some are bound with entrails. Some go ahead bearing
weighty iron mass with the tip of their penis.

14. Some sinners bear two weighty iron balls by means
of the tips of their noses; some sinners bear the same with their
ears and go ahead.

15. Some falter at every step and plod on. Others, on
being struck, slip down. Some leave deep sighs and some keep
their eyes closed.

16. Along the path that contains no shady place to rest
nor water to drink, they miserably plod on lamenting their
sins committed knowingly or unknowingly.*

17. O N^ada, those who are pious and righteous, those
who are habitual givers of gifts, those who are of good intention,
go to the palace of Dharma (god of death) with great pleasure
and happiness.

18-19. Those who had given the gifts of cooked food
(on the Earth), O excellent sage, go along that path eating
tasty things; the bestowers of water go happily, drinking excel¬
lent milk; the givers of buttermilk and curds obtain similar
kinds of pleasures (correspondingly). O excellent Brahmai^,
those who give ghee, honey or milk (on the earth), go to the
mansion of Dharma (god of Death) imbibing nectar on the way.
He who has given green vegetables, goes ahead tasting milk
pudding and he who has gifted lamps, goes there illuminating
the quarters.

20. O leading sage, the giver of robes and cloth goes
clad in divine garments. He who has given a mine previously
goes along the path eulogised by the immortal ones.

406

NOrada Puritifa

21>22a« Thanks to the gift of a cow, a man goes there
Endowed with all means of happiness on the way; a giver of
plots or houses goes riding in an aerial chariot filled with all
riches and luxuries. He sports about in the aerial chariot
filled with groups of celestial damsels and goes to the abode
of Dharma (god of Death).

22b«23. O excellent sage, the giver of horses, vehicles,
or elephants goes to the abode of Dharma by means of an aerial
chariot equipped with all means of enjoyment. O excellent
sage, the giver of bullocks goes riding on a vehicle.

24. The giver of fruits and flowers goes with great conten¬
tedness. The man who gives betel-leaves to chew goes to the
abode of Dharma with great delight.

25. The excellent man who had rendered service to his
father and mother (while on the Earth), walks ahead with a
delighted soul honoured and worshipped by the heaven-
dwellers.

26. He who renders great service to ascetics who perform
great holy rites, and to leading Brahmanas, goes (to Dharma’s
palace) with great pleasure.

27. A Brahmana who is endowed with compassion to all
living beings is worshipped along the path by the immortal
ones and he goes riding in an aerial chariot endowed with all
means of pleasures.

28-29a. A person engaged in the gift of learning goes
ahead while he is being worshipped by lotus-bom deities. The
regular reader of the Pur&r^as goes ahead as he is being eulogised
by leading sages. Thus, those who are engaged in righteousness
go to the abode of Dharma with great pleasure.

29b-30a. Yama assumes a form with four faces and holds
a conch, a discus, an iron club and a sword. He honours the
person engaged in meritorious rites duly with great love and
affection like a friend.

30b-31a. He says — “O, ye excellent ones among the
intellectuals, ye who are afraid of distress in hells, the merit
that yields happiness both on Earth and in heaven, has been
earned by you all.

31b-32a. He alone who, after attaining a human life,
does not perform meritorious deeds, is the vilest of sinners.
He is the slayer of his own Atman.

1.31.32l>42.

407

32b-33a. He, who, after obtaining the transient human
life does not achieve the permanent one, goes to the terrible
hell. Who can be a more senseless p>erson than he ?

33b-34. The body is torture itself; it is defiled by impurities
(like feces) and the like. Know that the person who places his
reliance on it, is one who slays his Atman. Among all things,
the living beings are the most excellent and among them the
intellectual beings.

35. Men arc most excellent among the intellectual
beings; among men the Brahmai^ are most excellent;
the scholars are most excellent among the Brahmanas; really
wise ones are most excellent among scholars.

36. Among the wise ones the performers of holy rites
are most excellent, the expounders of the Brahmana (or
the Veda) are most excellent among them. The person who
has no feeling of myness is said to be most excellent among
the expounders of Brahman.

37. He who is perpetually interested in meditation should
be known as greater than all these. Hence, by all means, piety
and righteousness must be accumulated.

38. There is no doubt that a righteous creature is
worshipped everywhere. Go, you, to my abode endowed with
all means of enjoyment and pleasure. Gk» there, thanks to your
own merits.

39. If at all, there is any sin, you shall experience the
fruit thereof here itself afterwards”. Thus Yama greets and
honours the meritorious one and enables him to attain the goal
of the good.

40. Having summoned the sinners, he would threaten

them with his (rod of punishment or the Black baton).

(Now he assumes a terrible form). He roars loudly like the cloud
at the time of dissolution. His lustre is like that of the moun-

It

tain of collyrium.

41. He appears terrific due to his weapons glittering like
lightning. He has thirtytwo arms and his girth is three Tojanas.
His nose is long and his eyes are red.

42. His face is terrific due to the curved fangs. His fierce
eyes resemble (two deep) wells. Gitragupta (the accountant
of deeds of all men) accompanied by Mrtyu (Death), Jvara
(Fever), etc. is also terrible.

408

NOrada Pmitga

43-44a. All the emissaries roar. They too are as terrible
as Yama. Thereafter, Citrag^pta addresses at the behest of
Yama all sinners who quake with fear and who bewail their
own sinful fate.

44b-45a. “O ye sinners, O wicked ones defiled by
arrogance, why was so much of sin accumulated by you, the
thoughtless ones devoid of discrimination ?

45b-47a. With a lofty mind defiled by lust and fury
you have committed every conceivable form of sin. O people
why have you done so ? Formerly, at the time of committing
sins you were extremely delighted. So the tortures too must
be borne by you. Why are you unnecessarily worried too
much ?

47b-48. As sins had been committed for the sake of ser¬
vants, friends and wives, so, you have come here drawn by your
own sinful acts weighed down with extreme distress and dejec¬
tion. But those sons and others nourished by you have gone
elsewhere.

49-50. The sin has befallen you alone. Is that the cause
of your misery ? Since too many sins have been committed by
you, the miseries too have befallen you. Why do you feel sorry
for it ? Ponder over what has been committed by you before.

51-52a. Why did you not consider before that Yama
would mete out punishment ? Yama is equal and impartial to
the rich and the poor, the fool and the learned, the daring one
and the dastard.”

52b-53a. On hearing this statement of Gitragupta, those
sinners bewail their actions and their lot. Utterly frightened,
they keep quiet.

53b-54a. The ruthless and terrific emissaries such as
Candalas and others, the executors of the behests of Yama,
throw them forcibly into hells.

54b-55a. They experience the fruits of their sinful actions.
In the end, as a result of the residue of their sins they come
down to the Earth and become immobile and other beings.”*

Jidrada said :

55b-56a. *0 holy Lord, O storehouse of mercy, a doubt
has occurred in my mind, which you are competent to eradi¬
cate, since you are our eldest brother.

I.31.56b-66a

409

56b-57a. Many kinds of holy rites and duties have been
narrated by you. Many sins too have been related by you.
You, the knower of many things stated that the fruits (of the
sins, etc.) have to be enjoyed by them for a long time (till
eternity).

57b. The destruction too of the three worlds at the end
of a day of Brahma has been mentioned by you.

58-59a. At the end of two Pardrdhas, the annihilation of
the whole CSosmic egg (is going to take place as mentioned
by you). O son of Brahma, it has been mentioned by you
yourself that the enjoyment of the pleasures of the merits, thanks
to the charitable gifts of villages, etc., isgpreat and lasts for thou¬
sands and crores of Kalpas.

59b-60a. In the Prdkrta-lqya (the dissolution into the
Prakrti) the destruction of all worlds (has been mentioned
by you). It has been said by you that the only one who survives
is Janardana.

60b-61a. The doubt that there cannot be any end to the
enjoyment of the fruits of merits and sins before the dissolu¬
tion of the universe, has arisen in my mind. It behoves your
honour to dispel it.

Sanaka said :

61b-62a. Well done, O highly intelligent, one, well
done. What you have now asked is the greatest of all secrets,
I shall recount it to you. Listen with great attention.

62b-63. Narayana is infinite and imperishable. He is
eternal and the supreme splendour. He is the purest one and
devoid of attributes. He is perpetually devoid of delusions
due to Maya. Although, in reality, he is devoid of Gunas,
he is the greatest bUss and appears like one endowed with
Gu]^as.

64. He appears to be differentiated through the forms of
Brahma, Visnu, l^iva, etc. The eternal lord appears to be differ¬
ently conditioned by these three different Gunas.

65-66a. By employing the entire Maya-power, He per¬
forms the function of the universe. He cfeates (the imiverse)
in the form of Brahma and protects it in the form of Vi^^u.
It is certain that in the end he swallows everything in the form
of Rudra.

410

JfUrada

66l>>67a. At the end of the Prcdeya (Dissolution), Janar*
dana gets up in the form of Brahmi, and creates everything in
the whole universe consisting of the mobile and immobile
beings as before.

67b-68a. O leading Brahmana, Brahma makes even the
immobile beings positioned in the same manner and place
as they were before.

68b-69. Hence, O excellent one, the fruit of the actions
meritorious or sinful must, compulsorily be experienced. The
fruit of an action is inexhaustible or inevitable and must be
enjoyed. Even in the course of hundreds of crores of Kalpas,
no action perishes without being borne and experienced.

70. The action performed, whether auspicious or inaus¬
picious must, of necessity, be enjoyed. He who is the lord of all
worlds is the immanent soul of all and is identical with
the universe. He is perfect and eternal and he enjoys through
all the fruits of all actions.*

71. The God who pervades all universe and who is
endowed with different Gunas, creates, protects and swallows
up everything. The immutable Lord is the enjoyer of
everything.

CHAPTER THIRTYONE

The Duties of the Emissaries of Tama

1. This horrible description of the journey of the departed soul to the capital
of Yama has little basis in the Vedk literature. The medieval authors of the
Purdpas used this deterrence against immoral tendencies to maintain a certain
standard of morality in the public and their success can be gauged from the
fact that the illiterate Hindu masses are still under the Pur&tdc influence of
Yama and his emissaries.

2. W 5-16 graphically depict the crude tortures of those times. But this
Puranic author seems to be unaware that the departed soul has no physical
body of gross elements as the two gross elements, viz. the earth and water are
lefl behind and the body that goes ahead consists of fire, wind and ether
and as such many of the tortures are not applicable to such a body.

3. Cf. Manu XI1.54 ff and Yajflavalkya. 111.206 ff which state that sinnera
after serving their term in hells are bom as lower animals, insects, trees,,
shrubs, etc.

4. The doctrine of Karmavipdka is common to all Indian religions—^Br5hmait-
ism, Jainism and Buddhism (despite their doctrine of ‘No Soul’—
Anattd). The Buddhist Avaddna Satakas and the Jain Vipdka Sutra (Vivdga
Suya) testify to their belief in sufferings due to evU deeds. The Mitdkfead
on Yajhavalkya 111.216 regards this as an arthavdda, i.e. it should not be taken
literally but is an attempt to persuade people to undergo expiations for their
sins. The relieving feature of the Indian (Jain, Buddhist and Brahmanical)
doctrine of Karma-mpdka is the hope it offers to fallen persons of their redemp¬
tion from sin and the possibility (nay their birthright) to secure liberation
from Sariis&ra),

CHAPTER THIRTYTWO

The Forest of Worldly Existence

Sanaka said:

1. Thus all the creatures curbed and controlled by their
respective Karmas (Actions, the fruit whereof they have to reap)
enjoy the pleasures of their Pui^as (merits) in heaven and other
places of merits and undergo extremely painful sufferings, as the
result of their sins, in helb. With the residue of their dwindled
Karmas, they come to this world. They are bom as immobiles
and other beings infested with all fearsome things and subject
to the harassment of death. Trees, bushes, creepers twining
plants, grass and the mountains are well known as Sthdoaras
(Immobile beings). They are enveloped by great delusions.^

2. In the course of their state of being immobile (the
development is as follows) : The seeds sown in the ground
become well cooked (as it were) through the reproductive faculty
(that had been dormant) immediately after being watered.
They become swollen and assume the form of the main shoot
and its root. It germinates into a sprout from which the leaves,
stem and tubular vessels develop. Buds come out from the stalk
and blossom into flowers.

3. Among the flowers some do not yield fruits. Some of
the flowers produce fruits. When the flowers mature the chaffs
develop at their bottoms. Thanks to the residual impressions
of the Karmans of the living beings destined to enjoy, the cool
snowy beams of the moon and the lymphatic juice of herb
plants penetrate the husks and the chaffs. They assume milklike
form and in course of time become grains. Thanks to the dor¬
mant impressions of destiny for enjoyment belonging to the
living beings, they fructify in the course of a year (the crop is
ready for reaping the harvest).

4. In the course of their state of life as immobile beings
that continues for a long time, they experience misery in many
ways. For example, they are munched and crunched by
monkeys and other animals; they are cut off by men; they
are destroyed by forest fire; they endure chilliness, scorching

1.32.5-9

41S

heat of the sun and stnlilar miseries. Finally, they perish. There¬
after, they become worms experiencing many miseries conti¬
nuously. Their span of life is but half a moment. Some live,
some die. They are unable to ward off the attack of other power¬
ful creatures. They undergo a great deal of sufferings due to
chill, wind, etc. which (miseries) are also severe and prolonged.
They endure {>er]>etual hunger. They move about in urine and
fecal matter. They thus experience misery.

5. Then they take to PaJuyoni (birth as animals). They
are agitated and tormented forcibly. They suffer immense
agony in vain. They are overwhelmed with htmger. They
perpetually move about in the forests. They are afflicted with
passionate sensual attachment even to their mothers. They
undergo many sufferings due to gusts of wind, etc. During
some births they are herbivorous. During other births they are
carnivorous, some swallowing even fecel matter; some live
subsisting on bulbous roots, fruits and roots. They are bent
upon inflicting pain on weaker animals. They too suffer miseries.

6. In their state of oviparous living beings (i.e. birds),
they take in gaseous, flesh, fecal and other matter, they are
prone to injure others and they themselves suffer. After being
bom as domestic beasts (such as cattle) and other animals,
they endure all sorts of miseries such as separation from their
own kindred, bearing heavy loads, bondage in nooses and
tethers, hitting with whips, etc., dragging the ploughs and similar
agonies.

7. After wandering thus through various births, they
gradually attain hiunan life. Some of than enter human life
as a result of special merit.*

8. As human beings too, they suffer no less when they
are born as cobblers, C&^iiUaSy hunters, barbers, washermen,
potters, blacksmiths, goldsmiths, weavers, tailors, Siddhas with
matted hair, launderers and dyen, scribes and painters, ser¬
vants, errand boys, menial servants, slaves, indigent fellows
etc.* Some have sturplus limbs while others are wanting in
some limbs (and. physically handicapped). Their distresses are
numerous. They suffer fix>m fever, phlegmatic attack, enlarge¬
ment of the spleen, pain in the legs, eyes, head, sides and womb
and other distress as well.*

9. In the birth as human beings (there are other sufferings

414

Nlbrada PwrS^

•as well). Afler the sexual intercourse between a man and
a woman the semen virile enters the womb.^ At the same time,
as a result of his own Karmas the creature (i.e. the soul) too
enters the womb along with the semen virile. The semen virile
mixes with the blood and develops into the foetus.

10. The semen virile becomes a foetus within five days
of the entry of the soul. Within half a month it becomes a
fieshy man. Within a month it attains the size of a PradeSa (the
■span measured with the forefinger and the thumb).

11. From that time onwards it begins to move within
the belly of the mother, thanks to the action of the wind.
Although it has no consciousness, it is unable to stay in one single
place within the belly of the mother, due to the unbearable
heat and pain.

12. When the second month is complete it takes human
shape; when three months are over, the hands, legs and other
limbs are formed; when four months elapse, the knots and
Joints of all limbs are clearly developed; when five months
pass away, the nails appear; when six months pass off, the nail-
joints become distinct. The body of the newborn is nourished
through the umbilical cord; it is defiled by feces and urine
(present within the mother’s body); it is tied up with the em¬
bryo; it is vitiated by the blood, bone, germs, suet, marrow,
sinews, hair, etc.; it is scorched amidst the intake of the food of
the mother whether pungent or sour or saline but hot (to the
touch). The soul observes that its body is in such a defiled place.
At that time it has the faculty of remembering its previous
birth. It remembers the miseries in hells it has experienced be¬
fore; it bums within itself due to excessive agony on being
scorched by the stringent urine (and other secretions) within
the mother’s body. It begins to lament as follows :

13. *‘Alas I am extremely sinful. In my previous birth
I was too fond of servants, children, friends, womenfolk, houses,
fields, wealth, grains, etc. In order to maintain my wives (and
others) I used to rob others of their wealth, fields, etc. in their
very sight. Since I was blind due to lust, I had abducted other
men’s wives. Thus, I have committed many sins. As a result of
it I underwent sufferings in hells. I was then bom as immo¬
bile being and experienced great miseries. Now, enveloped in
this embryo, I bum within myself as well as without.*

1 . 52 . 14 - 23 .

415

14. The wives and others maintained by me have gone
elsewhere according to their own Kamos.

15. O How miserable is the lot of embodied beings!

16. The body is bom of sin. Hence, one must not commit
sins. For the sake of my servants, friends and wives wealth
belonging to others had been taken away by me.

17. Due to that sin, I bum within myself ehveloped by
this (outer skin of the) embryo. Formerly, I had been distressed
by jealousy on seeing another man*s wealth and glory.

18. Even now, the sinner that I am, 1 am beiz^ burned
by the fire (heat) of this womb. I had inflicted pain on others
physically, mentally and verbally. I am being burnt by that
sin. I am lonely and extremely distressed.”

19-20. The creature in the womb laments thus, in diverse
ways. He consoles himself and mentally decides as follows :
”Afler my birth I will become one of the pure mind, thanks to
the association with saintly people and to the listening to the
stories of Vimu. I shall perform holy rites. With great devotion,
I will worship the pair of feet of Narayapa who is the immanent
soul of the universe, identical with truth, knowledge
and bliss; who has created all worlds through the power of
his 5akti, who is the lord of Lak$mi, and whose lotus-like feet
are duly worshipped by all Devas, Asuras, Yak^as, Gandharvas,
R^sasas, serpents, sages, Kinnaras and other groups of people.
I shall meditate within my heart upon the lord who is the cause
of destruction of the unbearable worldly existence, who is
engaged in the protection of the universe and who be¬
comes clearly visible through the secret Upanifods. I shall then
go beyond this prison of worldly existence that is excessively
miserable.”

21. O sage Narada, at the time of the confinement of
his mother, the soul within the womb is afflicted by the wind.
Urged by his Karmas he is forced out through the vaginal pas¬
sage. Inflicting pain on his mother also, he simultaneously
experiences all tortures.

22. Due to this excess of pain he is afflicted in the vaginal
passage as though within a mechanical device. As soon as he
comes out of the womb, he becomes unconscious.

23. The external wind enlivens him. Immediately after
the contact with the external wind, he loses all his memory.

416

Ndrada Purdm

Since he has lost all wisdom, he does not realise the miseries
experienced before as well as what are the current ones. He
thus experiences the excess of misery.

24. The creature that is now bom as a baby experiences
many sufferings during the infancy. He is smeared with
his own fecal matter and urine. He is unable to utter even
when he suffers from bodily pain. If he is oppressed by hunger
and thirst, he cries, when others think that the boy must be
breast-fed and do accordingly.

25. He experiences bodily pains, etc. of various types and
he docs so only through subservience to others. It is impossible
for him to ward off even the flies.

26. After becoming a slightly bigger boy he experiences
all these things :—He is beaten by his mother, father and pre¬
ceptor. He gets the habit of listless wandering here and there.
He plays about in dust, ashes and mud. He is always quarrel¬
some. He is dirty. He engages himselfin many futile tasks. When
those do not fructify he feels sorry. Thus, he undergoes sufferings.

27. Then in his youth (he experiences various other suffer¬
ings:) there is misery in earning wealth; there is misery in
preserving what is earned. He is very miserable when the earned
wealth is lost or spent. The young men are deluded by Maya;
their minds are defiled by lust and fury and similar emotions;
they are always engrossed in jealousy, and in devising means
of knocking off other men’s wealth and abducting other
men’s wives; they are always worried over the ways of suste¬
nance for their sons, friends and wives; they are puffed with
vain arrogance. When their sons or other kinsmen are bed¬
ridden due to ailments, they cancel all their engagements and
sit beside the patients. They are too remorseful and begin to
muse as follows :

28. No action regarding the house, fields, etc. has been
contemplated by me. How is the increasing family to be
maintained ?

29. I have no capital with me. We do not get timely
showters of rain. Where has the horse run away ? How is it
that my kinc have not yet returned ?

30. My wife is burdened with an infant son. I am sick
and indigisht. Due to lack of thought and care, the farm has
perished. All the sons are now crying.

1.32.31-38

417

31. My house is in bad repairs. It is in ruins. All my
kinsmen are far off. I am not able to get any job. The tyranny
of the king is unbearable.

32. My enemies rush at me. How can I conquer them ?
I am incompetent to pursue any vocation. These guests have
come now i

33. Thus, he is much agitated and worried. Unable to>
ward off his miseries, he blames the destiny saying—“Fie upon
Fate. Why has it rendered me unfortunate ?“

34-36. When he attains old age (his miseries are equally
terrible). His strength decreases. Greying hairs, old age, etc.
have asserted themselves all over his body; he is oppressed
by sickness; all his limbs begin to quiver; he is afflicted by sneez¬
ing and asthmatic trouble; his eyes are tremulous and clouded;
lumps of phlegmatic secretion choke his throat; he is being
cursed and rebuked by his sons, wife and others. He then begins
to worry over every thing... . “O when shall I die ? After my
death how can my sons and others preserve the house, fields and
other property that I have earthed ? To whom shall they belong?
When my wealth is taken away by others, how can my sons
and others maintain themselves ?“ Thus, the old man is afflict¬
ed with the misery of my-ness. He heaves deep sighs. He
begins to recollect various things committed by him at different
periods of his life. Within a moment he forgets every thing.
His death is now imminent. Afflicted by sickness as well as by
mental agony, sometimes he moves on the bare cot, sometimes
on the bed. Oppressed by hunger and thirst, he pleads, “Please
give me some water to drink !” Even when he implores piti¬
ably they say, “Water is not congenial to the health of those who
are afflicted by fever”. The old man chafes extremely in the
mind and lapses into unconsciousness.

37. Thereafter, he becomes incapable of even making
any movement of (drawing back) his hands and feet. He is-
surrounded by weeping kinsmen. He is unable to speak. His
worry now is, “to whom will the wealth earned by him go ?”.
Tears begin to well up in his eyes and cloud them. There is a
snorting-like sound in his throat. The vital breaths leave off
his body. He is then rebuked by the emissaries of Yama.
Bound and fettered by them, he falls into the hells as before.

38. Just as metals are cast into fire and blown with the

418

NSrada Pvrib^

bellows till the impurities are removed, so ako the living be¬
ings are tortured in the hells till their Karmans are completely
destroyed (by suffering the fruits of acts.)

39. Hence, O excellent Brahma^a, one who is distressed
by the scorching heat of the forest-fire of worldly existence
shall practise the perfect (spiritual) knowledge. Through know¬
ledge one should attain liberation (from Sarhsira).

40. Those men who are devoid of knowledge are said to
be brutes. Hence, for the liberation from worldly existence,
one shall practise perfect knowledge.

41. Who is more senseless than that person who does
not serve Hari even after attaining human birth that enables
one to accomplish all rites (and holy acts).

41 A* Surprising, very strange, O leading s^ges, this is
indeed extremely astonishing that men undergo torture even
when Visnu, the bestower of desires, stands by.

42. Alas ! even when Narayana, the lord of the universe,
the bestower of all desired benefits, stands by, men devoid of
perfect knowledge are cooked in the hells !

43. Ignorant persons enveloped by great delusions,
consider this .transient body permanent—the body that exudes
fecal matter and urine.

44. After attaining the body that is rendered despicable
due to (its contents of) flesh, blood, etc., the man who does not
worship Vi|nu who puts an end to the cycle of worldly existence
is a great sinner.

45. Alas it is a pity ! Alas it is a pity ! It is sheer
foolishness. O Brahi^na, even a Ga^d^i^ ^ho is engaged in
the meditation on Hari, is extremely happy.

46. How is it that the foolish sinful men do not get nau¬
seated (lit: alarmed and excited) on seeing the bane of fecal
matter, urine, etc. issuing out of their own body ?

47. Rare and inaccessible human birth is sought for even
by Devas. A clever man on getting the same, must indeed
strive for attaining the greatest of the worlds.

48. Those who arc richly endowed with spiritual know¬
ledge, those who are engaged in the worship of Hari attain the
greatest abode, a return from which is difficult to get.

*Verse No 41A is really No. 42, but No 41 is wrongly repeated in the
Printed text.

1.32,49-50

419

49. He is the liberator from the worldly existence, he
from whom the universe is bom; from whom it attains con¬
sciousness and in whom it is dissolved.

50. A person is liberated from the worldly existence on
worshipping that Lord of Devas who appears to be one
endowed with attributes, though he is really devoid of them,
who is the supreme and the infinite deity.

CHAPTER THIRTYTWO

Tht Fonst of Worldly ExisUrut

1. An echo of Manu XII.54 ff & Y&jflavalkya III.206 ff. Curiously enough
here, both Manu and Yajftavalkya are textually very similar to each other
pointing thereby to an earlier common source.

2. The ancient theory of evolution. Before a Jlba reaches the stage of human
beings they undergo the following stages of evolution : immobile beings,
trees, grass animal-world (wild beasts) oviparous beings and domestic
animals -*■ human being^.

3. The idea that people are bom in lower castes as a result of their sins in
previous birth u traceable to the Dhantta Sutra period. Thiu Apastamba (Dh.
S. II. 1.2.6-7) states that after undergoing the torments of the hell, the sinner
is bom as a Gind^A> Paulkasa and Vaina and outcaste. Gf. Manu's explana¬
tion for birth as a goldsmith (Manu XII.61).

4. Since ancient times diseases are believed to be the consequences of sins.
Thiu Vifpu Dh. S. Ch. 45, Manu XI.49-52, Satatapa I. 3-11, Gautama (versi¬
fied Smrti) Gh. 20 (to mention a few) state the diseases and bodily defects
from which sinners suffer after they are bom as men. Not that all of these
authors agree in their pronoimcements of such defects and diseases as the
result of a particular sin. Thus Brahmana-slaughter causes leprosy according
to Vasi;tha 20.44 but Phthbis according to Manu XI.49, Yajhavalkya III.
209 Vijiianesvara in MitdkfarH on Yajnavalkya III. 216 gives a list of births
in lower species and diseases and deformities suffered for various sins.

5. This chapter is in prose. Paragraphs 9-12 give the ancient ideas of embryo-
logfy—the development of the foetus since its inception from sexual intercourse.
For want of space it is not possible to quote the relevant portions from Sus'ruta
or Vagbhata but the quotations on garbha in SKD.II-pp 312-313 show how
the NP depends on the old works on Ayurveda. Other Puranas also do the
same. Thus the Garuda Purdpa 1.146-167 corresponds to Vagbhata’s Affdnga-
hxdaya (Ramshankar Bhattacharya—Intrd. to Garuda Purdpa pp. 29-30. ).

Modem medical Science however differs in its findings about the develop¬
ment of the foetus. Thus in C. S. Dawn’s Text book of Obstetrics (Calcutta,
1967) we are told that it is the union of spermatozoon which is united with the
ovum and for the first eight weeks is in ‘embryo stage’ after which it is called
foetus. The Sk. dictionaries make a confusion between ‘embryo’ and 'foetus
by using them as synonyms (vide Apte’s Sk-Eng. Diet. p. 183 at 2). NP.’s descrip¬
tion of the development of foetus and the process of delivery reflects the state
of knowledge in the medieval India.

6. The soliloquy in paragraphs 13-20 is of course imaginary. But these very
words have been/epeated (as the prayer of the foetus) by saint poets of
Maharashtra.

CaiAPTER TmRTYTHREE

A Discourse on Toga

Mrada said :

1-2. Whatever has been asked by me has been recounted
by you of scholarly attainments. A great many miseries of those
who are bound by the noose of Sarhsdra (worldly existence)
also have been described by you). Who is remembered as the
person who severs the noose of worldly existence ? O sage,
rich in penance, kindly enlighten me in the means whereby
liberation from Sasfudra is achieved.^

3. O excellent sage, scries of actions are being performed
by living beings every day and are enjoyed also. How can they
{Karmas) be destroyed ?

4. The embodied soul takes up the body as a result of
his Karman\ he is bound by lust. As a result of lust he is over¬
whelmed by avarice and avarice makes him prone to anger.

5. Due to anger, Dharma perishes and the destruction
of Dharma leads to misapprehension. A man of confused
intellect commits sin again.

6. Hence, the body has its root in sins. It is always
engaged in sinful activities. Narrate to me how one attains
liberation after eschewing the misconception about the body.

Sanaka said :

7. Well done, O highly intelligent one, well done.
Your mind is noble and free of impurities, since you desire to
know from us the means of liberation from the misery of worldly
existence.

8. O strict observer of religious vows, indeed, it is only
that Deity who is the bestower of salvation—the deity at whose
behest Brahma creates the entire universe; Hari protects it and
Rudra annihilates it.

9. Know Vi?nu* to be the bestower of salvation. He is
Narayana free from ailments. Thanks to his prowess, arc bom
the principles beginning with Ahartikdra (the Ego) and ending
with Viiefa (particularities).

422

NOrada Puribfa

10. All this (visible universe) consisting of the mobile
and immobile, is not different from him. One is liberated
from misery of seoAsdra by meditating on the mighty Lord,
devoid of old age.

11. Verily they call him the Liberator (lit. the means of
liberation from SaAsdra)^ one above modifications and aberra¬
tions, who is unborn, the purest, the self-luminous, the unsullied
embodiment of perfect knowledge and of eternal bliss.

12. The groups of deities the first of whom is Brahma,
worship the incarnations and manifestations of that lord. Know
him to be Hari the bestower of the eternal abode.

13. Those who have conquered their Prlb^as (vital breaths),
those who have controlled their diet, those who are always
absorbed in meditation, see him in their hearts. Know him to
be the Reality that accords happiness.

14. Though he is devoid of attributes, he is the receptacle
of good qualities; he assumes the forms that bless the worlds.
He is perfect and is stationed in the middle of the firmament.
They call him the bestower of salvation imto men.

15. He is the presiding deity and the observer of all acti¬
vities; he is enthroned in the heart of the embodied soul; he is
simply incomparable; he is the support of all. With such a
Lord, one should seek refuge.

16. At the end of the Kalpa, he withdraws everything and
lies down on the cosmic water. Sages, the perceivers of the
truth, call Vis^u, the bestower of salvation.

17. The KarmajHas (the knowers of the path of Karmans),
who know the meanings of the Vedic passages, worship him
through various kinds of sacrifices. He alone is the bestower of
the fruits of holy rites to them and salvation to those who
perform holy rites without desire of their fruits.

18. They call him the lord, the bestower of salvation—
the lord who is unmanifest and who partakes of oblations
(offered in sacrificial fire) by assuming the forms of deities and
the oblation of food and other offerings to the manes by assum¬
ing the forms of Pitrs (ancestors).*

19. One should worship that merciful Lord who on being
meditated upon, or bowed to or worshipped with devotion,
bestows the permanent abode (Mokfa).

20. That immutable Hari, the Supreme Person, the only

1.33.21-30

423

support of all beings, one free from old age and death, is the
bestower of liberation from Sathsdra.

21. O leading sage, after worshipping his lotus-like feet,
the embodied souls immediately attain to immortality (i.e.
Mok^a). They know him to be the Supreme Person.

22. The Brahman is bliss.* He is the greatest splendour,
devoid of old age. He is eternal, greater than the greatest.
That is the highest region of Visnu.

23. They know him to be one without a second, devoid
of attributes, non-dual and matchless, eternal, incomparable
and perfect embodiment of knowledge. He is the deity who
enables one to achieve salvation.

24. The Yogin who always worships this Supreme entity
of such a nature, through the rites of the Yogic path, attains
the greatest region.

25. The Yogin who has eschewed all contacts and associa¬
tions, who is endowed with ^ama (self-control) and other good
qualities and who is devoid of lust and similar bad qualities
attains the highest region.

Narada said :

26. By what holy rite is the achievement of the Yoga
attained by the Yogins ? O sage the most excellent among
the eloquent ones, tell me precisely the means for the same.

Sanaka said :

27. Those who ponder over the meanings of principles
(or the Reality) say that the greatest salvation is attainable
through perfect knowledge. This perfect knowledge has its
root in devotion. Similarly this devotion is engendered in those
persons who perform holy rites.

28. Devotion to Hari is generated in that person by whom,
in the course of thousands of births,^ charitable gifts, different
kinds of sacrifices and pilgrimages, etc. have been performed.

29. The highest and inexhaustible Dharma is produced
even through the slightest of devotion and piety. All sins perish
through the deepest faith.

30. When all the sins are quelled, the intellect becomes
free from impurities. That same intellect is declared by wise
sages by the word JrUbta (knowledge).

424

NOrada Puribuia

31. They say that knowledge bestows salvation. It is the
Yogins who acquire that knowledge. Yoga is said to be of two
kinds, differentiated by holy rites and by perfect knowledge.

32. The jMna Toga (path of knowledge) cannot be accom¬
plished without the Kriyd, Toga (path of holy rites). Hence,
one who is engaged in the Kriyd Toga should worship Hari with
deep faith.

33. With devotion the following idols of Ke^ava are to
be worshipped; the idols termed as Dvija (Brahmana), BhUmi
(Earth), (fire), Surya (Sun), Ambu (Water) Dhdtu (metals
or the essential ingredients of body), Hrt (the heart) and
Citra (Picture).

34. Hence, becoming completely averse to (i.t. abstaining
absolutely from) indicting pain on others in thought, word and
deed, one, endowed with devotion, should worship Lord Visnu
who pervades everything.

35. The following good qualities are common to both
types of Yogas—viz. nonviolence, truthfulness, absence of anger,
celibacy, non-acceptance of gifts (and non-possession of pro¬
perty), absence of jealousy and mercifulness.

36. Firmly determining mentally that “the eternal Visnu
is identical with the universe consisting of the mobile and
immobile beings”, one shall practise the two types of Yogas.

37. The learned men who consider all living beings their
own Atman realise the supreme nature of the discus-bearing lord
of Devas (viz. Visnu).

38. If a person whose soul is defiled by fury, etc. becomes
devoted to worship and meditation, Visnu is not pleased with
him, since he is the lord of Dharma.

39. If a person whose soul is defiled by lust, etc. becomes
devoted to worship, he should be known as a hypocrite. He is
on a par with all sinners.

40. If a person full of envy and jealousy becomes absorbed
in austerities, worship and meditation, his austerities, worship
and meditation—everything is futile.

41. Hence, a man, eagerly engaged in practising the
good qualities of (self-control), etc. and who is absorbed in
Kriyd-Toga^ should duly worship Visnu who is the Soul of
all (and is one with them), for the purpose of liberation (from
Sarhsdra),

1.33.42-53

425

42. If a person interested in the welfare of all worlds,
mentally, verbally and physically, devoutly worships the lord
of Devas, it is called Kriyd Toga.

43. The person who eulogises through hymns, etc. Lord
Narayana, the source of the origin of the universe, Vi§nu, Hari,
the immanent soul of everyone, through hymns, etc., he is called,
a Karma Togin.

44. The worship of Visnu through flowers, etc., by means
of observance of fasts, etc. as well as listening to Purd^as (and
other forms of devotion), etc., is declared as Kriyd Toga.

45. All the sins accumulated in the course of previous
births of those who are devotionally attached to Visnu and
whose minds are absorbed in Kriyd Toga^ perish completely.

46. One whose intellect is purified through the destruction
of sins, desires the excellent knowledge. Perfect knowledge should
be known as the bestower of salvation. I shall narrate to you the
means thereof.

47. In the company of saintly persons who are adepts in
the interpretation of scriptural texts, the intelligent man shall
deeply ponder over what is permanent and what is non-perma-
nent in the world consisting of the mobile and immobile
beings.

48. All the sense objects are evanescent. Only Hari is
eternal. One should eschew the non-eternal objects and resort
only to the eternal one (viz. Hari).

49. He should also be unattached to the pleasures of this
as well as of the other world. He who is not detached becomes
involved in the cycle of worldy existence.

50. Never can he be severed from the bond of worldly
-existence,—the man who is passionately attached to non-eternal
objects.

51. Only he who is richly endowed with self-control
and other good qualities and who is desirous of liberation can
practise knowledge. One who is wanting in self-control never
realizes the spiritual knowledge.

52. He who is devoid of lust and hatred, is richly endowed
with self-control and is perpetually absorbed in the meditation
•on Hari, is called a Mumuksu (one who is desirous of liberation).

53. One who possesses these four means is called a man of
pure intellect. One who is absorbed in the feelings of

426 Mdrada Purd^

coiltipassidn towards all living beings should ponder over Vis^u
who is omnipresent.

54. O Brahmans if any one realises this that N&riyana
abides pervading the universe consisting of the perishable and.
the imperishable, they say, it is the knowledge arising from Yoga.

55. Henceforth, I shall recount the means for the acqui¬
sition of Yoga, the means that makes this metempsychosis,
recede. The knowledge that is pure is Yoga. The wise know
that this knowledge is the bestower of salvation.

56. They say that the Atman is two-fold as differentiated
as the Para (Higher) and the Apara (lower). The Atharva
Veda says—“ Two Brahmans are to be known”*

57. That which is devoid of attributes {Nirguna) is spoken
of as Para. The Apara is that which is combined with the Aharhk&ra
(Ego). The realization of their non-difference is called Yoga.

58. That which is stationed in the heart as Sdkfin (the
witness) in the body constituted by the five elements, is called
Apara while the Supreme Atman is remembered as Para by the
saintly people.

59. The body is called Ksetra (field) that which is sta¬
tioned therein is called Kfetrjna) (The individual soul). He
is said to be unmanifest, Supreme, pure and perfect.

60. O excellent sage, when the non-difference between
the individual soul and the Supreme Soul is realised, the bonds
of the Apara Atman (the lower i.e. the individual soul) are
snapped.

61. The Paramdtman (the Supreme Soul) who is pure,
imperishable, eternal and identical with the universe appears-
like- one differentiated, in view of the difference of perception
among men.

62. That which is the greatest and eternal Brahman is-
the only one without a second {Chdndogya Up. 6.2.1) O
Brd.hmana, it is thus sung about by the Vedantic passages.
There is nothing greater than that.

63. That attributeless great Atman has no function or rite-
to perform. It has neither form nor colour. It is neither an agent
nor an enjoyer.

64. That which is the cause of all causes, that splendour
which is greater than every other brilliance, that without whicK
nothing exists, should be known for the sake of salvation.

427

J.33.65-75

65. O Brahma^, that which is $abda Brahman (Brah*
man in the form of sound) is the Mahd Vdkya’ etc. (the great
statements such as Tat Tvean Asi *That Thou art. The
perfect knowledge arising out of meditating over the same
great statement is the greatest means of salvation.

66. O Brahmana, the universe appears to be of diverse
kinds to those who arc devoid of perfect knowledge. To those
endowed with the supreme (spiritual) knowledge, it is one
with the greatest Brahman.

67. The only greatest bliss, the attributeless one, the
greater than the greatest, the unchanging one, appears to be
assuming many forms due to difference in perception.

68. O excellent one among the Brahmanas, people per¬
ceive difference in the Parama Atman due to the Maya of the
wielder of the Maya. Hence a Mumukfu (one desirous of libe¬
ration) should eschew the Maya through the Yogic power.

69. The Maya is neither of the form of the non-existence
nor of that of the existence nor is it of the form of both. Hence
it should be understood as being unspecifiable. It gives (creates)
the idea of difference.

70. O excellent sage, it is the Maya alone that is under¬
stood by the word Ajndna^ (ignorance). Hence, only those
who have conquered Maya can have the riddance from AjnSna.
(Only they can get rid of it).

71. The greatest eternal Brahman is denoted by the word
Jhana (the spiritual knowledge). Indeed the greatest Atman
shines continuously in the hearts of those endowed with Jhdna.

72. O excellent sage, the Yogin must destroy ignorance
through Yoga. The Yoga is achieved through eight ancillaries.
I shall mention them factually.

73-74. O leading sage, O excellent sage, the ancilla¬
ries (aids) of Yoga arc these ; viz. : Tamos (Restraints), Myomas
(observances), Asanas (physical postures), Prdnaydma (control
of breath), Pratydhdra (withdrawal) of senses, Dhdrand (fixed
attention—Retention), Dhydna (meditation and Samddhi
(Trance).® I shall succinctly relate the characteristics of these
in order, O excellent sage.

75. The Tamos (Restraints) are in brief the following :
Ahirhsd (non-violence), Satya (truthfulness), Asteya (non-steal¬
ing), Brakmacarya (celibacy), Aparigraha (non-acceptance of

420 Mrada Purd^a

molictary gifts), Akrodha (absence of fury) and AnasBvd (absence
of jealousy).^®

76. Abstention from inflicting pain on all living beings
is called Ahirhsi (Non-Violence) by good men. It is the bestower
of Yogic achievements.

77. O excellent sage, statement of the actual fact after
discriminating between Dharma (righteousness) and Adharma
(unrighteousness), they call Satya (truth). Now listen to
Asteya (non-stealing).

78. Taking away the wealth of others through force or
stealth is called St^a (stealth) by good men. The opposite of
the same is non-stealing (Ast^a).

79. Eschewal of sexual intercourse in regard to every¬
one is glorified as Brahmacarya (celibacy). Due to the abandon¬
ment of celibacy, even a person endowed with knowledge,
becomes a sinner.

80. He who professes to be one refraining from intimate
contact with all, but continues to indulge in sexual intercourse,
should be known as one on a par with a Candala. He is
excommunicated from all castes.

81. O Brahmana, if anyone engaged in the practice of
Yoga harbours a craving for sensuous objects, other men are
affected by the sin of Brahmahatyd (Brahmana-slaughter) even
by talking to him.

82. If a person who eschews all intimate contacts resumes
the contacts once again, one attains the defect of a great sin
{Mahdpdpa) even by means of contact with those who touch

them.

83. O leading sage, non-acceptance of moneys even in
emergencies, is called Aparigraha. It leads to the achievement of
Yogic power.

84. If as a result of one’s own superior position one indul¬
ges in harsh speech, knowers of Dharma call it Krodha (fury).
Akrodha is its opposite.

85. Severe heart-bum and mental agony that one suffers,
on seeing others superior to him in wealth, etc. is called AsUyd
(jealbusy) by good men. Its abandonment is AnasUyatd (absence
of jealousy).

86. O Narada, the most excellent among enlightened
ones, the Yamas (Restraints) have thus been succinctly

1 . 33 , 87 - 98 .

42 ^

recounted. I shall narratC) Myomas (observances) also to you.
Listen.

87. Austerities, self-study (of Vedas), contentment, purity
(cleanliness), worship of Hari and the offering of Sandhyd.
prayers—these are mentioned as main observances (Myomas)}'^

88. Where the body is desicated through Candrayana
and other (expiatory rites), it is called Tapes (Austerity) by
good men. It is an excellent means of Yoga.

89-90. The Japa (prayerful repetitions) of Prai^avat the
Upanisad passages, the twelve-syllabled or eight-syllabled
Mantras (viz. Oih namo bhagavate Vdsudev&ya / Orh Namo Ndr&~
yandya and the Japa (repeated recitation) of the collections of
great statements {Mahdvdlyas such as Tat tvam asi, etc.) is called
Svadhyaya (self-study). It is an excellent means of Yoga. The
foolish one who abandons Svddhyaya does not achieve Yogic p)ower..

91. Even without the (other ancillaries of) Yoga, men’s
sins are quelled through Sv&dhydya. On being propitiated
through Svddhydyas, the deities become delighted.

92. Japa (Prayerful repetition) is said to be of three
types : Vdeika (verbal and voluble), Up&rhbi (indistinct or
mumbling) and Mdnasa (mental). O leading Brahmana, the
later ones in these three types are better than the earlier ones.

93. If the Mantra is uttered well making the syllables and
words clearly articulated, the J(4)a is called Vdeika (Verbal).
It bestows the benefits of all Tajnas.

94. When the Mantra is uttered, if the words are only
slightly distinct from one another, that Japa is said to be Updrhiu.
It is twice more beneficial than the previous one.

95. If the respective meanings of the series of syllables,
(in the Mantra) are pondered over, that Japa is said to be Mdnasa
(mental). It bestows all Yogic achievements.

96. The deity becomes delighted with one who eulogises
continuously through Japa. Hence, one who is richly endowed
with the practice of Svddhydya realised all his desires.

97. Satisfaction with obtaining what comes sponta¬
neously is called Santofa (contentment). A disgruntled man does
not get pleasure anywhere.

98. Never does lust subside by the enjoyment of the plea¬
sures of lust.*® The lustful desire “When will I get more than
this ?’* ever goes on increasing.

430 ;

Nltrada Puribpa

99. Hence, one should leave off lust that causes the desic-
ation and dissipation of the body. One should be contented
-with the effordess spontaneous acquisitions and be absorbed in
Dharma.

100. Cleanliness is of two types as differentiated by its
•external and internal applications. The external cleanliness is
through clay and water. The internal cleanliness is emotional
purity.

101. O leading sage, the different kinds of sacrifices per¬
formed by those who are devoid of internal purity, do not bear
fruit like the sacrificial oblation poured on ashes.

102. All the rites of those who are devoid of emotional
purity are futile. Hence, one should eschew passionate attach¬
ment and similar emotions and be happy.

103. A man whose soul is defiled is one similar to a
C^ndala, though be might have externally washed himself with
ten million potful of water and thousands of Bharas (1 Bhara« 20
Tulas or 2000 Palas) of clay.

104. If a person devoid of internal purity becomes engaged
in the worship of a deity, he vitiates that deity and falls into a
hell.

105. He who is devoid of internal purity but strives for
•external cleanliness does not attain calmness like an embellished
liquor pot (which remains impure internally).

106. Holy centres do not sanctify those who perform
pilgrimages without mental purity, just as the river cannot purify
the liquor pot.

107. If a person mentally yearns for a sinful thing even as
he expatiates on righteousness, O excellent sage, know him to be
the most villainous among the great sinners.

108. If those persons whose minds are pure perform only
their excellent duties, know that the beneRt thereof is imperish¬
able and pleasure-bestowing.

109. If devotion to Hari is stabilised by means of worships,
eulogies and listening (toPuranas, etc.) mentally, verbally and
physically, it is called the real Haripujd (worship of Hari).

110. The Tcmas and the Niyamas have been taught succin¬
ctly. They (the knowers) know that salvation is within the
reach of those whose minds are purified by means of those
(observances).

1^3.111 122.

431

111. One who has conquered his sense-organs and stabi¬
lised his intellect through the observance of Tomas and Niyasnas
should begin the practice of Asanas (postures) duly. It is an
excellent means of achieving Yoga.

112-115. The Asanas (ptostures) mentioned by leading
sages are thirty in number.^* They are—Padmaka, Svastika,
Pipha, Saiihha, Kaukkupa, KauAjara, Kaurma, Vajrasana,
Varaha, Mrga, Gailika, Kraufica, N&lika, Sarvatobhadra,
Var^abha, Naga, M5tsya, Vaiyaghra, Ardhacandraka, Da^^a-
vata, l§aila, Svabhra, Maudgara, M^ara, Traipatha, KOffhoy
Sthanu, Vaikarnika, Bhauma and Virasana. These are instru¬
mental to the achievement for Yoga.

116. The follower of Yoga with full faith and devotion to
his spiritual preceptor should bind (fully stabilise himself)
in one of these postures and transcending the dvandvas^* (oppo¬
site pairs like pleasure and pain) and eschewing jealousy (from
his mind) should attain control over his vital breaths.

117. He should sit facing the east, north or the west. He
should control the vital breaths by means of practice in a quiet
place unfrequented by people.

118. Prd^ is the wind stationed within the body. Its
Aydma means restraint. Thus Prdndydma means breath control.
It is of two types.

119. Out of the Agarbha and the Sagarbha types of
breath-control the latter is the better of the two. The Agarbha
is the curbing of the breath without Je^a and meditation while
in the Sagarbha control of breath, we have them (i.e. Japa and
Dhydna) both.

120. The restraint of breath has been mentioned by learned
men to be of four kinds : Recaka (exhalation of air), PUraka
(inhalation of air), Kumbhaka (retention of the inhaled air),
and Sunyaka (a breathless stage) (see below 124-126).

121. The tubular otgan or artery (the channel of the vital
air) on the right hand side of the creatures is mentioned as
PiAgali. The sun is its deity. It is well known as the source of
the origin of the Pitrs.

122. The artery or the channel of the vital air well known
as the source of the origin of Devas is on (flows through) the
left (nostril). It is the vein called I<jla. O excellent sage, know
that the moon is its presiding deity.

432

Kirada PurOija

123. In the middle of these two is the vein Susumna.
It is very subtle and the most mysterious one. It should be known
as having Brahman for its deity.

124. The breath should be expelled through the left
nostril. Recana means exhaling and hence this is called Recaka.
The intake of breath must be through the right nostril. PUra^a
means filling up. Hence .this is called PUraka.

125. One restrains the wind that fills the body and does
not exhale it. He stands like a pitcher filled with water. Hence,
it is well known as Kumbhaka.

126. If there is neither inhalation nor exhalation of the
external or the internal wind, know that to be the Prandydma
of the name of Sunyaka. There is a perfect standstill.

127. The vital breaths are to be conquered slowly, like
lordly elephants in their rut that have to be tamed slowly.
Otherwise, terribly great ailments are bound to effect.

128. The Yogin devoid of sins shall make use of the wind
gradually. He should be liberated from all sins. He shall attain
the region of the Brahman.

129. O leading sage, if one withdraws the sense-organs
involved in the sensuous objects and restrain them, it is called
Pratydhdra^^ (withdrawal of senses).

130. O Brahmana, noble-souled men though devoid of
meditation, but who have conquered their sense organs attain
the greatest Brahman from which it is difficult to return.

131. If anyone tries to get absorbed in meditation before
completely conquering the sense-organs, know him to be stupe¬
fied in mind. Even his meditation cannot be successfully
accomplished.

132. Whatever he sees he sees to be like his self within his
Atman. The retention of the withdrawn sense-organs is Dhdratid.

133. One who has conquered the groups of sense-organs
by means of Yoga shall completely withdraw them from the
field of operation. He should then deeply meditate in the heart
on the Supreme Atmany Acyuta, the creator and supporter of all.*^*

134-137. In the lotus of the heart that extends to twelve
AAgulas and that has eight petals, he should meditate on lord
Viijnu, the embodiment of entire universe, the sole cause
of all worlds, His eyes resembling the petals of the blooming
lotus;—Lord Vis^u who is bedecked with charming earrings,

1 . 33 . 138 - 147 .

433

whose arms are long, limbs elegant^ who is embellished with all
ornaments; who wears yellow robes, and a golden sacred thread,
Tulasi garlands; who shines with the Kaustubha jewel; who
bears the 8rivatsa mark on his chest; who is bowed to by
Devas and Asuras; who is the unmanifest Atman and the lord
greater than the greatest.

138. It has been stated by saintly men that Dhydna (medi¬
tation) is perception with attention^^ and concentration. By
performing meditation even for a MuhUrta, a man attains
the highest salvation.

139. SiAs perish, thanks to meditation, one attains libera¬
tion (from Samsdra) due to meditation; Hari becomes pleased
through meditation; all objects are realised through
meditation.

140. With great concentration one should meditate on
every form of Mahavisi^u. Delighted with that meditation,
Hari shall indeed bestow salvation.

141. O excellent one, one should make the mind steady
in the object of meditation so that the state of being the medi¬
tator, the object of meditation, and the act of meditation every
thing ceases to be completely.

142. Then inunortality is achieved by resorting to the
nectar of knowledge. The nondifference is realised by
continuous meditation.

143. If the devotee (who meditates) feels the greatest
bliss as in sleep, if all his sense organs become subdued, if he
stands steady like the flame of the lamp in a place devoid of
wind in motion, it is called Samddhi (trance).

144. O excellent one, in the state of Samddhi (trance)
the Yogin neither hears nor sees, neither smells nor touches
nor does he utter anything.

145. The Atman is free of impurities, it is pure; it is Exist¬
ence, Knowledge and Bliss incarnate. It is devoid of all condi¬
tioning factors; it appears steady to Yogins.

146. The Supreme Lord, though devoid of attributes,
appears, due to ignorance, to be endowed with attributes. He
appears steady and attributeless as before, when ignorance
disappears.

147. The immeasurable Atmans that supreme brilliance
appears to be deflected by Maya to those affected by Maya.

434 ^fOrada PurilfjM

O scholar, when the Mayli (illusion) is destroyed, the Brahman
free from impurities shines resplendent.

148. It is one without a second; is the Supreme unsullied
light. It is abiding in all living beings as the immanent
soul.

149. He is minuter than the minutest atom;^* he is greater
than the greatest being; he is the eternal Atman; he is the cause
of the entire universe; those who are the most excellent among
the possessors of perfect knowledge observe him who is greater
than the greatest and very pure.

150. TTiat primordial beginningless ancient Purufa is sung
about as the Sabdabrahman comprised within the letters of the
alphabet beginning with and ending with *Ksa*.

151. It is sung about as the greatest Brahman that is
extremely pure, imperishable, eternal, perfect, situated in the
middle of the firmament, and as the bliss devoid of impurities
and quiescent.

152. The Yogins perceive the eternal Supreme Atman
in their hearts. It is changless, unborn, pure and is sung about
as the greatest Brahman,

153. O excellent sage, listen. I shall narrate in details
another type of meditation. It is as though like a shower of
nectar to the men scorched by the distress of worldly existence.

154. One should contemplate upon Nar&yana, the greatest
Bliss stationed in the Prasiaxa Oih in the form of Nada (the
spiritual sound) incomparable and as situated over half the
Mdtrd.

155. The syllable is the form of Brahma; the letter
*U* is the formof Visnu; the letter ‘Af’ is the form of Rudra
and half the Matra is of the greatest Atman.^^

156. O Brahmana, three Matras (of Om) are mentioned
as having Brahma, Vi$nu and Siva as their deities. Their
collective form indicates the greatest Brahman,

157. The Supreme Brahnan is the Vicya (that which is
to be expressed), the Pranava is called the Vdcaka (the expres*
sion). O Brahmana, their relation as VSg^a and Vdcaka is a
ibmiality.

158. Those who continuously perform the jfapa of Pra^ava
are liberated from all sins. Those who have its constant practice,
attain the greatest salvation.

1.33.159-162

435

159. Performii^ the Japa of the Prca^aoa Mantra of the
form of Brahm&, Vi^^u and Siva, one shall meditate on a pure
brilliance like that of ten million suns in the Atman.

160. Or one should ponder over any holy object that
quells sins^—such as the Salagrama stone or an idol.

161. O leading sage, what has been mentioned to you is
the perfect knowledge pertaining to Vi$nu. On knowing this,
the prominent Yogin attains excellent salvation.

162. He who listens to this or reads it with concentration
shall be freed from all sins. He shall attain the Sslofya (having
the same world) with Hari.

CHAPTER THIRTYTHREE

A DifcouTM on Toga

1. After the terrible description of Sahsdra, N&rada naturally asks Sanaka
the way out of this terrific cycle of births and deaths. It is on the background
of the last chapter that this Vmftfooa-JIUUta is explained by Sanaka. Though
the heading of the chapter is *A discourse on Yoga*, the Yoga path of Pataii-
jali finds a secondary place here. It is a synthesis of spiritual knowledge,
Bhakti & Kama. Yoga is the means of realization of the identity between the
individual soul and the Supreme soul. It is this realization which relieves a
person from Sathsira.

2. Here Vif^u is identified with the Brahman and Hari the protector of the
Universe only as one of the dieties in the Trinity alongwith gods Brahmi and
Siva, and is thus regarded on a lower level (vide V.8 above). All the epithets
in W. 8-23 describe Vifnu as being the Para Brahman and as such a bestower
of MiAtfo.

3. Hcaya is the oblation or offering (generally poured in the sacrificial fire)
to gods while Kaiya is the oblation of food to the deceased ancestors. But it is
Lord Vift^u who is the real recipient of both these offerings.

4. W.22.23 echo the Upani^adic epithets of the Brahman, vide Tmt.Up. 3.6.1,
B^haddranyaka 4.4,25, etc.

5. W 41-44 emphasize that devotion to and worship of Vi^^u is the Kriyd-
Toga and it absolves one of all accumulated sins.

6. This rdTers to the Mdtrdyanl Up. and not to the Mmtri Up. as given in
Jacob’s Coneordanct. But the Maitrdyani 6.22 states that $abda and Para are two
Brahmans and one who is expert in Sabda brahman attains to Para Brahman :

doe braknuufi Veditaoye Sabda-brahma paroA ea yat f
Sabdorbrahmani nifndtab pararh brahmddhigacchati jj

VI-22.

But the NP. (W 57-60) states that apara brahma is that which is combined
with aharhkdra (ego) Le. it is the individual soul or Kfetrajfla and NOT Sabda-
brahman as stated in the Maitrdyani above.

7. Mahdvdl^a literally means *a sentence conveying great import’ {mahadsB
mahadartha—prakdiakarh vdfyam). And the term is used according to the main
interest of the user. Thus to Vi^van&tha (in the Sdhitya darpana) it connotes
'any long continuous composition or literary work.’ The NP., however, implies
the 12 sacred utterances of the Upanifods, e.g.

tat-toamasi {jOhdndogya Up. VI.8.7 and
aham brahmdsmi {Br.Up. 1.4.10)

Satjnah Jtldnam ananUm brahma (Tai-Up. II-l, 1) and others.

8 . In translating this term I emended the text of the NP. as mdyaioajlUt^

XoUs

437

naJabdena by mJfymoi^Mna-sdMiena, etc. The Venkat press text of the NF. i*
obviously wrong and a probable misprint as can be seen from its context. NP.
ch.33 and Bm.ch. 31 are textually identical. And Bm. 31.71 reads:

miyawdjfldna-iabdtna MdyaU mum-sattama /

Hence the validity of my emendation. The textual identity between NP. Part
I and Bm. is too well known to need daboration here.

9. vide YS.IL29.

10. YS.II.30 gives only five Tomas to which the NP. adds two more, vtZtokrodha
(absence of anger) and anas^yd (non-jealousy),

11. Gf. ^aueorsantofO^iapa^-svdiAj^yeitwa^atfu^daSm aiyamd^, YS.II.32. The
NP. adds here 'performance of SantUiyi prayers* as a niyama.

12. An echo of king YaySti's famous words of repentance :

JVa jdbi kdmab kdmSnSm t^abhogena idofyoH f
Havifd kxfaoroartmeva bh^ evObhioardhaie //

Mbh-Adi.85.l2

13. The bodily postures mentioned here are described (sometimes under diffe¬
rent names) in hand books on yogic practice like the Togorpradfpikd and others
and as such thrir description here is superfluous. It is interesting to note that
Vyasa in his com. on YS.II.46 recommends most of these.

14. Gf.YS.II.48 which states that as a result of mastering the postures, he is
unassailed by extremes (like heat and cold).

15. Gf. YS.I1.54 : "The withdrawal of the senses is, as it were, the imitation
of the mind-stuff itself on the part of the organs, by disjoining themselves from
their objects.”

As the Gonunentator Vyasa explains : “When there is no conjunction with
their own objects, the organs in imitation of the mind-stuff, as it is in itself, be¬
come as it were restricted.”

16. W 133-137 describe what form of god VUqu should be the object d
meditation.

17. Gf. YS.1II.2. UOra pratyayatkaUbuM dkydaam /

18. Gf. Aa/Aa Up.2.20, .^iwt.3.20, Mahdn&riyatya UpJ6.%

19. The identity of the trinity of gods (Brahmi, Vifpu, and Siva) with the
three mitrds of Om has been a popular concept in later Upanifads like the
Pffsiriiha Uttara-Tspai^a and in Pur&^as.

CSIAPTER THIRTYFOUR

The Charaeteristies of DevoHon to Hari

J^fdrada said :

1. O great sage, all the anciilaries of the Yoga have been
recounted by you. Now once again, O ominiscient one, what
I ask may be narrated to me.

2-3. It has been mentioned by you that Yoga is realised
only by the devotees. That person with whom the lord of all
is pleased has perpetual devotional feelings. O omniscient sage,
O ocean of mercy, kindly recount to me how Janardana, the
lord of Devas, the lord of all, is satisfied (and becomes
gracious).

Sanaka said :

4. O Brahmana, if you desire to attain liberation from
sarhsdra worship (with your heart and soul) the great lord
Narayana whose body is constituted of existence {sat)y conscious¬
ness {cit) and Bliss {dnarula).

5. The enemies do not molest him; the planets do not
affect him adversely; the R^^asas do not look at the man
devoted to Vi9nu.

6. He whose devotion to Janardana, the lord of Devas,
is firm and unswerving, realises all welfare and happiness.
Hence, those who are devotees are superior to all.

7. Those two legs which proceed towards the abode
(temple) of Vi^nu are fhiitfiil. Those two hands which are
engaged in the worship of Vi^nu should be known as the most
fruitful.

8. Those two eyes of men which perceive Janirdana
are the most fhiitful; that tongue which is engaged in (repeat¬
ing the) names of Hari is mentioned by good people (as the real
tongue).

9. With upraised arm it is emphatically proclaimed
that it is the truth, (and nothing but) the truth again, that there
is no entity equal to the spiritual preceptor and there is no other
God who is geater than Ke^va.

10. I am speaking the truth. I am telling you the most

J.34.11-22.

439

wholesome thing. I am repeating the essence again and again.
In this world which is vain and worthless, the only true thing
is Hari*s worship.

11. Be supremely happy by cutting off with the axe of
devotion to Hari, the extremely strong entangled noose of
worldly existence which causes great delusion.

12. That mind which is attached to Vi^nUj that speech
which is absorbed in him (i.e. Visnu) and those ears which are
filled with the essence of his stories—all these are honoured in
the world.

13. O Narada, worship continuously the imperishable
Bliss that is devoid of the three forms of Avasthds (states),* the
lord who is stationed in the middle of AkaSa (the firmament).

14. O leading sage, it is not at all possible to see or point
out his abode or form to persons who are not self-possessed.

15-18. When he remaiins endowed with the (external)
Karanas (sense-organs and organs of activity), the eternal imma¬
nent soul is called Jdgrat (in the waking state). When he moves
about, out of his own will and is endowed with all the internal
Karcam (senses) the Atman is called Dreaming, when he is not
in deep slumber. When he has neither the external Karanas
nor the internal KarariaSy when the Atman is devoid of form,
when he is freed from both merits and sins, when he has the form
of Bliss, when the lord is devoid of all conditioning factors,
when he is without attributes, the lord identical with the great
BrahmoHy is sung about as Sufupta (sunk in slumber).

19. O leading Brahmana this universe consisting of the
mobile and immobile beings is merely the product of imagination.
It is as unsteady as the lightning. Hence worship Janardana.

20. The lord of the worlds is pleased with only that person
who practises non-violence, truthfulness, celibacy and Aparigraha
(Abstention from accepting monetary gifts or non-possession
of property).

21. If a person is endowed with the quality of mercy
towards all living beings, is engaged in the worship of Brahma-
nas, the lord of the universe, the suppressor of demons Madhu
and Kaifabha, is pleased with him.

22. If a person takes delight in the stories of the good, if

* The three states are waking, dreaming, and sound sleep. These states are
described in W 15-18 below.

440

Ndrada

he narrates the stories of the good, if he associates with saintly
persons and if he is devoid of egotism, the lord of goddess Laksmi
(i.e. Visnu) is pleased with him.

23. On the occasions of hunger, thirst and commission
of blunders, if anyone always repeats the names of Visnu in¬
cessantly, Visnu becomes pleased with him.

24. If a woman loves her husband like her own PrSnas
(vital breath), if she is engaged in the worship of her husband,
O sage, the lord of the universe becomes pleased with her and
bestows his own region on her.

25. Keiava is satisfied and delighted with those who are
devoid of jealousy and egotism and those who are engaged in
the worship of Devas.

26. Hence, O celestial sage, listen. Always worship Hari.
Do not be egotistic and arrogant in vain, due to the prosperity
and glory that are as unsteady as the lightning.

27. The body is in contact with death; the life is very
fickle; wealth is always liable to be affected (confiscated) by
kings and others; riches are transitory.

28. Don’t you see, O celestial sage, half the span of life
is wasted in sleep ? How much of life is lost in such activities
as taking food, etc. !

29. How much of life is wasted in vain in infancy
and old age ! How much (is Spent) by way of enjoyment
of pleasures of the sensuous objects. When will he then
perform holy rites ?

30. The worship of Acyuta may not be possible in child¬
hood or in the old age. Hence, you perform the holy rites during
the period of youth itself, refraining from egotistic feelings.

31. O sage, do not suffer destruction by being submerged
in the deep cavity of worldly existence. The body is the abode
of ruination (and death), the greatest receptacle of adversities.

32. The body (which is supposed to be the seat of
enjoyment) is much defiled by feces and other impurities. Why
should a man commit sins in vain by mistaking it to be perma¬
nent ?

33. No faith or belief should be placed in this worldly
existence that is worthless, that is accompanied by various
kinds of miseries, and that is definitely rendered more disorderly
through death.

1.34.34-45

441

34-35. Hence O leading Brahmana, listen. What I am
telling you is the truth. In order to prevent the recurrence of
the advent of body in the next birth, eschew false prestige
and covetousness, be devoid of lust and fury and continuously
worship Visnu. For the birth as a human being is extremely
difficult to get.

36. O excellent one, human birth is somehow achieved
with great difficulty by one who has wandered through thou¬
sands and crores of births as an immobile being, etc.

37. Even there, O excellent one, the inclination of the
intellect towards the (worship, etc. of) deities, charitable gifts
and enjoyment of pleasures is the fruit of austerities performed
by men in the course of previous births.

38. Who can be more stupid than he who after attaining
the rare human life (i.e. birth as a human being) does not
worship Hari even once ? He is insentient and of sluggish
intellect.

39. Where is the sense of discrimination in those bloody
fools who do not worship Hari even after attaining the human
birth ?

40. The lord of the universe, if propitiated, grants the
desired benefits. O Brahmana which person who is being scorched
by the fire of worldly existence, shall not worship him ?

41. O excellent sage, even a Candala who is a devotee of
Visnu, is superior to a Brahmana. Even a Brahmana devoid
of devotion to Vi^nu is the worst king of G&ndala (who cooks
dog’s flesh for food).

42. Hence, one should eschew lust and other (base
emotions) and worship the unchanging Hari. If he is pleased
everything is pleased, since Hari is omnipresent.

43. Just as all other foot-prints get merged in the big
ibot-print of an elephant so also the universe consisting of the
mobile and Immobile beings gets merged in Vi^nu alone.

44. Just as the universe consisting of the mobile and
immobile beings is pervaded by the firmament, so also it is
pervaded by Hari.

45. Death of men is due to birth, and death is the cause
of the subsequent birth. Know, that both of them are near
at hand and their destruction is brought only by service to
Hari.

442

^fdrada PurSffa

46. If meditated upon, remembered, worshipped or
bowed-to, Janardana severs the bondage of worldly existence
who then would not worship him ?

47. O Brahmanical sage, by the mere utterance of his
names, great sins are destroyed; on worshipping him a man
attains salvation.

48. Still, O Brahmapa, it is surprising; it is astonishing 1
It is simply astounding that all people undergo the suffer*
ings of recurring worldly existence even when the name of Hari
is present.

49. O ascetic, I shall aver you the truth again and again.
As one is being led by the soldiers of Yama, one is incapable of
achieving Dharma.

50. If one wishes for salvation, one should worship Visnu
as long as there is no defect in the sense organs and as long as
no sickness harasses one.

51. Mrtyu (the God of Death) is present near the creature
from the very moment of its coming out of its mother’s womb.
Hence, one should be engaged in Dharma.

52. Alas ! It is a pity. Ah ! How pitiful it is ! It is a
pity that even after realising that the body is perishable, he
(the worldly-minded man) docs not perform holy rites.

53. Raising up the arm it is proclaimed: ...“It is truth.
It is the truth, that after eschewing religious hypocrisy and
arrogance, one should worship Vasudeva”.

54. O Narada, I raise my arm and repeatedly proclaim
what is beneficial. Eschewing completely envy and false-hood,
Visnu should be worshipped with heart and Soul.

55. The root of mental distress is anger. It is wrath which
binds one to the worldly existence. Fury causes destruction of
Dharma. Hence, one should avoid it.

56. The birth has its root in lust; lust is the cause of sin;
lust causes the destruction of fame. Hence, one shall shun it.

57. It is remembered that malicious spite is the cause of
all sorts of miseries; it is the way (lit. cause) of attainment of
hell. Hence, one should eschew that also.

58. The cause of bondage and liberation of men is their
mind itself. Hence, one should be happy after dedicating it to
the Supreme Atman.

59. O the dare-devilry of men ! O the fool-hardiness of

1.34.60-71.

443

men ! O the mindless arrogance of the people. Even when.
Visnu, the lord of the universe, is present, those haughty fellows
do not worship him.

60. Without propitiating Acyuta, the lord of all worlds,
the creator of everything, how do they who are submerged in
the ocean of worldly existence, cross the same ?

61. I solemnly assert the truth repeatedly that all ail¬
ments perish, thanks to the medicine in the form of uttering
the Names of the Lord like Acyuta, Ananta, Gk>vinda.

62. *‘0 Narayana, O Jagannatha, O Vasudeva, O
Janardana.** Those who continuously utter these names of
Crod are honoured everywhere.

63. O leading sage, seek refuge in that deity whose
prowess, Brahma and other deities have not understood even
till to-day.

64. Alas, the foolishness of the wicked-minded ones !
Alas, the stupidity ! O the idioticness (of people), O Narada,
they do not know that Vi^i^u is stationed in the lotus of the
heart (and nowhere else).

65. O leading sage, listen to what I repeatedly say.
Hari is delighted with those who possess faith. He is not pleased
with or enamoured of riches or kinsmen.

66. O excellent one, in every birth, men endowed with
devotion to Visnu, shall possess the good fortune of having
plenty of kinsmen, riches and sons.

67. This body is the root of sins. It is engaged in sinful
activities. On realising this, Janardana should always be
worshipped.

68. There is no doubt at all in this, that those who are
engaged in the worship of Hari, shall be blessed with many
sons, friends, womenfolk, etc. as well as all riches.

69. He who is desirous of attaining happiness here and
hereafter, shall worship Hari continuously. He who is desirous
of unhappiness here and hereafter may engage himself in
censuring others.

70. Fie upon the life of those who are devoid of devotion
to Janardana, the lord of Devas. Again and again fie upon
that wealth (which is not donated in the charitable gift to the
deserving persons).

71. O excellent sage, that body should be known as the

444 Ndrada Puribfa

mine of sins, the body that does not bow down to Vifijiu, the
destroyer of Karmans.

72. If anyone hoards and preserves wealth that has not
been distributed among deserving persons, know that it is
certainly like that wealth which is preserved by a thief in the
world.

73. Those who are proud and arrogant due to the wealth
that is as unsteady as lightning, and that is momentary do not
propitiate the lord of the universe, the deity who separates the
Jiva from its bonds of Scahsdra.

74. The creation is said to be of two kinds as differentiat¬
ed by the Divine and Demoniac. That creation which is
endowed with devotion to Hari is the Divine one. That which
is devoid of it is considered to be demoniac.

75. Hence, O leading Brahmana, listen. Those who are
absorbed in devotion to Hari are the excellent ones and are
well known everywhere since Bhakti is extremely rare.

76. KeSava is delighted with those persons who are devoid
of envy, are engaged in the protection of the Brahmanas and
are devoid of lust and other base emotions.

77. Those who are engaged in serving Visnu by sweeping
(the premises of the temple) and other activities and those who
are eager to bestow charitable gifts on the deserving persons
attain the greatest region.

CHAPTER THIRTYFIVE

A Disquisition on Spiritual Knowledge^
{The Anecdote of Vedam^l.)

Sanaka said :

1. Again I shall recount the greatness of the discus¬
bearing Lord of Devas. Heaps of sins of those who read and
listen shall perish thereby.

2. Those who are quiescent, have conquered the group
of six enemies, viz. lust, fury, covetousness, delusion, arrogance
and malice and have not become arrogant even due to their
Yogic power, and worship the unchanging deity of the form of
Jhdna (spiritual knowledge) through JnSna Toga (the path of
knowledge).

3. Those who are purified by means of ablution in
holy waters, observances of holy vows, charitable gifts, austeri¬
ties and sacrifices, worship Acyuta, the creator of all, by means
of Karma TogOy the path of holy rites.*

4. Greedy persons, ignorant ones, those who indulge
in vices—do not worship the lord of the universe. Those men of
confused intellect think they are devoid of old age and death.
They are worms of men who continue to remain so.

5. Those who are proud due to their prosperity and glory
that is as evanescent as the streak of lighming, those who are
vainglorious and defiled by arrogance, do not worship the lord
of universe who creates and lays down all sorts of welfare.

6. In this world, fortunately, a few are bom who are
engaged in Hari’s Dharma, are quiescent, serve the lotuslike
feet of Hari and who take interest in blessing all worlds.

7. He who worships Hari with devotion mentally,
physically, and verbally, attains the greatest abode which is the
most excellent of all excellent things in the universe.

8. In this context, they cite this ancient mythological
anecdote which destroys the sins of those who read and listen.

9. I shall (now) recount that narrative of Yajilamali
and Sumali, by merely listening to which one may attain the
benefit of a horse-sacrifice.

446

Nitrada Purity

10. O Brahmana, formerly in the Raivata Manvantara^
there was a Brahma^ well-known as Vedam^i.. He was a
master of the Vedas and the Vedangas (the six ancillaries like

Chandas, etc.).

11. He was kind-hearted and merciful towards all living
beings. He was absorbed in the worship of Hari. He became
interested in amassing wealth for his sons, friends and
wife.

12. He regularly sold those things which are forbidden;
he regularly conversed with Gandalas and others. He accepted
monetary gifts from them.

13. He sold his austerities; he sold his Vratas (holy rites)
(i.e. performed them in return for monetary consideration),
he went on pilgrimage on behalf of others. He did (all those)
for the sake of his wife.

14. O Br&hma^, as time passed on, two sons were born
to him. They were Yajfiamali and Sumiili. They were twins
of great splendour.

15. Then, out of affection, the father who was full of too
much of affection, nourished them by means of many articles.

16. After strenuously amassing wealth by many means,
Vedamali began to count it in order to understand how much
it amounted to.

17. After counting his treasure which amounted to many
billions, he was much delighted. He wondered at the thought
of so much of wealth.

18. (He thought :—) “This wealth has been earned and
accumulated by me through the acceptance of monetary gifts
from bad people, through selling prohibited goods and through
such other means such as selling of austerities.

19. My unbearable thirst (for gold) has not been paci¬
fied till now. It covets to p)ossess innumerable gold pieces
as huge as the mount Meru.

20. Alas, 1 consider it as one (involving) great pain and
the source of all strenuous means. One attains all desires,
but again one covets still other things.^

21. As one grows old his hairs (turn grey); the teeth
become old (and feeble); the eyes (sight) and ears (power
of listening) become feeble but his longing and yearning
for more grow young.

1.35.22-35.

447

22. All my sense-ox^am have become feeble and weak;
my strength has been subdued (and dwindled) by old age but
my longing has attained its prime of youth.

23. Only he is a real scholar and a learned man, the
man whose Aid (yearning, hope) has been quelled. (If it is not
quelled) the quietest man will be the most furious and the most
intelligent one will have extremely confused mind.

24. Aid (longing) causes frustration and disappointment
among men. It is like an invincible enemy. If an intelligent
man desires permanent happiness he must eschew Aid.

25. With great force, Aid destroys strength, brilliance,
fame, learning, honour, prosperous state and nobility of birth.

26. This is being mentioned to the dismay of men over¬
whelmed with Aid (yearning, hope) that even a Candala who
gives away something is superior to them.

27. Those who are in the vicious grip of Aid (yearning)
are men of great delusion and of too much arrogance. Alas 1
they are never conscious of the pangs of being miserably)
disrespected, etc.

28. This enormous wealth has been hoarded by me after
undergoing many hardships. The body has been rendered old
and emaciated. Old age has taken away the energy.

29. Henceforth, I shall endeavour eagerly (and earnestly)
for the sake of the other world’*. After deciding thus, O leading
Brahmana, he became absorbed in the path of righteousness.

30. At the very same time, he divided his assets into four
parts. He kept two parts of his accumulated wealth for himself.

31-32. The two remaining parts he gave his two sons.
Thereafter, with the intention of destroying the sins accumu¬
lated by him, he built water sheds and parks, got lakes dug up,
and built many temples.*^ He distributed cooked food and
other charitable gifts on the banks of the GangH.

33. After having distributed his entire possessions thus,
he became imbued with devotion to Hari. He went to the
forest-abode of Nara and Narayana for performing penance.*

34. There he saw a very beautiful hermitage frequented
by sages and embellished with groups of trees bearing fruits
and flowers.

35. Its splendidness had been heightened by old sages
who eulogised the great Brahman, who were engaged in

448 J^Srada PurS^a

pondering over the topics in the scriptural texts and who were
absorbed in service to the lord.

36. There he saw a sage named J^uianti^ who was sur¬
rounded by his disciples, who was eulogising the great Brah¬
man, and who appeared like a mass of splendour.

37. On seeing the sage who was devoid of passionate
attachment and other similar base feelings, who was endowed
with the good qualities of Sama (self-control), etc. and who
subsisted only on dry decaying leaves, Vedamali bowed to him.

38. O sage, with bulbous roots, roots, fruits and other
things, sage Jananti greeted the guest taking him to be
Narayana himself.

39. On being hospitably received and honoured by him,
Vedamali bowed down with humility, kept his palms joined in
reverence and spoke to the sage who was the most excellent
among fluent s{>eakers.

40. “O holy Sir, O learned one, I am contented. My
sin is removed. O blessed one, uplift me by imparting me (the
gift of) perfect knowledge.”

41. Thus requested by him, the excellent sage Jananti
the eloquent speaker laughingly spoke to Vedamali endowed
with good qualities.

Jananti said :—

42. O leading Brahmana, listen ; I shall succinctly enun¬
ciate the way of severance from worldly existence. It is very
difficult to get (bring into practice) indeed for those who arc
not self-possessed.

43. Perpetually worship Visnu, the greatest deity; conti¬
nuously remember lord Narayana. Never indulge in slandering
others or backbiting.

44. O highly intelligent one, be always engaged in help¬
ing others and in worshipping Hari. Avoid close contact with
the fools.

45. By avoiding lust and fury, covetousness and delusion,
haughtiness and malicious spite and by viewing (considering)
the whole world like your own Jfhnon, you will attain peace and
quietude.

46. Ncycr be envious. Never blame others. Avoid hypo¬
critical conduct of life, egotism and ruthlessness.

1.35.47-60.

449

47. Show kindness to all living beings. Render service
to the good. Even to those who enquire, do not reveal the right¬
eous actions performed by you.

48. Do not overlook if you see people engaged in evil
ways of life. Worship guests every day in accordance with
your capacity and without detriment to your family.

49. Without any (spKJcific) desire, worship Narayana,
the lord of the universe, by means of flowers and leaves, DUroi
grass, sprouts or fruits.®

50. In accordance with the injunctions, propitiate Devas,
pitrs and sages. O Brahmaiut, be interested in the due main¬
tenance of holy fire.

51. Every day, with great concentration be engaged in
the sweeping and scrubbing of the temple (of Vi^^iu) with due
care. Smear it also duly.®

52. Join the broken parts and always repair the decaying
sections in a temple. Beautify the path of and illuminate the
temple of Visnu.

53. Always worship Madhava at least with bulbous roots,
fruits and roots. Worship him by means of circumambulations,
obeisances and recitals of prayers.

54. Every day, according to your capacity listen to or
read the Pur&vtos as well as the Vedimtic texts.

55. If this is strictly followed, you will have the most
excellent knowledge. Certainly one is absolved of all sins,
through perfect knowledge.

56. Thus enlightened by him, Vedamali, of great intellect,
became absorbed in the (path of) knowledge continuously
and attained a small quantum of perfect knowledge.

57. On one occasion, urged by the quantum of perfect
knowledge, Vedamali began to think to himself like this. *‘Who
am 1 ? What is my duty ?

58. How was I bom ? Of what nature is my form ?**
Thus, he began to think and muse by day and night alertly.

59. Unable to come to any decision, Vedamali, the
excellent Brahmana, came again to J&nanti, bowed to him and
said thus :—

Vedamali said :

60. O preceptor, O foremost one among the knowers

Nlbr4ida Pur^

of Brahman, my mind is much confused. Who am I ? What is
my rite ? How am I bom ? Tell me.

Jdnanti said :—

61. O highly blessed one, true. It is certainly true that
your mind is confused. The mind is the abode of Avidyii
(ignorance). How will it attain good nature?

62. When you say the word *My* it is certainly a mis¬
conception. O learned one, the ^otism is a quality of the mind
and not of the Atman.

63. Moreover, O Vedam&li, it has been mentioned by
you thus : “who am I ?” How can I ascribe a name to one who
is devoid of name and nativity?

64. How can I mention the name of the deity devoid
of form, of the deity who is incomprehensible ? His nature is
incomparable. He is the supreme Atmany devoid of attributes.

65. How can the activity of the Atman who is the embodi¬
ment of Supreme Splendour, perfect, immutable and of indis¬
cernible nature be described.

66. O Brahmana, the Atman is the self-luminous, eternal,
infinite. Supreme Soul. How can the action and the birth
of that Atman be sp>oken of?

67. The great eternal Brahman is devoid of age, is com¬
prehensible only through perfect knowledge. O Brahmana,
there is nothing else that is fuller and more blissful than that.

68. The knowledge through the statements such as ‘That
thou art’ etc. is the means of achievement of salvation. When
the unobstructed knowledge is achieved, everything becomes
identical with Brahman.

69. O excellent sage, thus enlightened by him, VedamaJi
realised the Atmany Lord Acyuta, in his own soul and rejoiced.

70. He came to the conclusion-‘T alone am the self-

luminous Brahman, unsullied and unlimited by the condi¬
tioning factors”, and he attained the deepest calmness and peace.

71. Thereafter, Vedamali bowed down to his preceptor
Jfinanti, the leading sage, for the sake of formality and became
absorbed in the meditation for ever.

72. After a lapse of time, O leading sage, Vedamali
reached the city of Varanasi and attained salvation.

73. He who reads or listens to this chapter with g^eat
attention shall be severed from all bonds of Karman and attain
happiness.

CHAPIER T H I R T Y W V E

1. Although the chapter is called “Disquisition on Spiritual knowledge
(JIUna-^ri^>afui) in its colc^hon, it is the story of a Br&hmaipa called Veda-
m&li who after earning wealth by unscrupulous means repented in after-life
and after giving half of it to his sons, spent his share in public welfare-works
and under the spiritual guidance of sage Jinanti, performed austere penance,
Mras enlightened about the nature of the Atman and ultimately reached Mokfa
at Var&pa^.

This Vedam&li does not appear in any other Pur&pa (vU$ V. Mani’s P.E.-
Pw&^ic Encyclopaedia). Obviously this narrative is the special contribution of
the NP. to illustrate how charity, spiritual knowledge and penance lead to
Liberation from SathsSra.

This chapter and the subsequent ones give the story of two generations of
the Vedamili family.

2. The NP. prescribes both jMmoryoga and Kamutyoga for attaining Mokfa
but as emphasised in V.7 below, the path of devotion b the best one to illus¬
trate which the narrative of Yajflam&li and Sum&li b told (in the next chapter
and this chapter b limited to the story of their father Vedam&li.)

3. This b the fifth Manvantara of the present era. According to the Bh.P.,
Vikuutha b Vi$uu's incarnation, Vibhu b the Indra and Hirauyaroman, etc.
are the seven sages in thb Manoantara.

4. Such wbe sayings (Subhifitas) as recorded in W. 20ff are common to
many PmStm and other works like Vairigya-Sataka (vide Index to Suhh&fita-
ratna-bhdffddra). Their counter-parts in P&li (e.g. in the Dhamma Pada, Thera
and Thert gdthis) and in Prakrits show that thb fund of wisdom was the
common legacy of ancient Indians.

5. Such acts come under PUrta-dharma and include works of public utility.
In the Upani^ads the compound Ift&purta b used to include sacrificial perfor¬
mances as well {vide Praina 1-9, Mwfdoka 1.2.10, but there these are denigrated
as not leading to Mokfa but to Soarga after which the person falb to lower
worlds). But Var&ha Pur&oa declares that the PSrta-dharma leads to Mokfa

iffena labhate soargaifi pSrU moksadt ea oindati /

—VardhaP. 172.33

Cf. Tdma-Smffi 68, Atri Saihkitd 145.

6. i.e. Badari-Vana in the Garhwal, U.P.

7. The Sage jSnand b untraced in other Pur&uas (vide Purdfiic Enty. under
J). Like Vedamfili thb b a creation oS the NP. The Prakritv/j&pa—'to know*
(<Sh.\/jA^) seems to have influenced the author in coining thb name :

8. An echo of Patram pufpam phala/h tcyadi yo me bhaktyd prayacchati, etc.
in the BG. 1X.26.

9. The NP. lays great stress on the repain, nuuntenance, etc., of old (Vi?t]iu)
temples; vide the story of Yajflamfili in the next chapter.

CHAPTER THIRTYSIX

The E^caty of Service Unto Ft/pt. The Story of
TajHamdli and Sumdli

Sanaka said :

1. O excellent sage, the story of the two sons of Veda-
mali who had been mentioned before, viz. Yajiiam&li and
Sum&li, is being narrated now.

2. The elder of the two, viz. Yajflamali divided the assets
accumulated by his father, into two parts and gave one of the
parts to his younger brother.

3>4. O Brahmana, Sumali always indulged in all vices.
He was absorbed in singing and playing on musical instruments.
He was addicted to liquor. He was enamoured of the coquetry of
prostitutes. He was interested in other men’s wives. Removing
(i.e. spending away) the wealth thus, Sumali squandered all
the wealth.

5. When all the gold hoarded by his father had been
squandered, he continued to be interested in harlots by stealing
other men’s wealth.

6. On seeing the (evil) conduct of Sumali, Yajfiamali
of great intellect became distressed much and spoke to his
brother thus :—

7. ‘*0 younger brother, enough of this wrong and evil
conduct. In our family, you alone are interested in this great
sin. You are the only wicked-minded fellow bom in our family.

8. When the elder brother thus tried to wean him (from
evil ways) by diverse methods on many occasions, Sumali took
a sword in his hand and caught hold of his elder brother by his
tuft of hair on his head deciding to himself, *‘I will kill him”.

9. Thereafter, a terrific uproar took place in the city.
Tht; infuriated citizens bound Sumali.

10. But Yajfiam&li, (the depth of feelings in) whose heart
could not be measured, became distressed. He was deluded by
fraternal afiTection. He implored the citizens and got his brother
liberated from the bondage.

11. Again Yajflamali split his (remaining) wealth into

L36.12-25

453

two parts. He took half of his assets and gave the odier half to
his younger brother.

12. But Sum&li who was haughty and whose soul was
excessively confounded, O Narada, squandered that wealth
too by enjoying it along with fools, heretics and Gandilas.

13. The riches of wicked men are for the enjoyment of
men of evil ways. The Neem (Margosa) tree laden with plenty
of fruits is enjoyed only by crows.

14. O sage, Sum&li wasted that wealth also given by his
brother. He became inebriated by drinking liquor. He (unhesi¬
tatingly) ate beef and other forbidden foodstuffs.

15. He was excommunicated by his kinsmen along with
his Gandala women. O Brahmana, he was arrested (and
punished) by the king.

16. O Brahmana, Yajhamali of good intellect was always
absorbed in righteous activities. All his sins were wiped off,
thanks to his association with the good. He distributed cooked
food without restriction.

17. O excellent one, he strenuously maintained all the
lakes and other things erected by his father. He was always
engrossed in pious rites.

18. All the wealth of Yajiiamali of great Atman was dis¬
tributed among good men. He was a follower of the righteous
path and he abided by his principle of giving charitable gifts
to the deserving.

19. O ! The riches of good men are for the enjoyment
of the good. All the fruits of the wish-yielding tree are enjoyed
only by the immortal Devas.

20. After distributing his wealth in pious and charitable
acts (for the sake of piety), Yajflamali of great intellect engaged
himself in the continuous service in the abode of Vi^^u.

21. As time passed on, Yajflamali and Sumali who
attained old age died simultaneously.

22. Hari despatched his aeria\ chariot filled by his atten¬
dants to the noble-souled Yajflamali who was engaged in the
regular worship of Hari.

23-25. Yajflamali of great intellect got into the divine
chariot. He was being worshipped by the groups of Devas;
he was being eulogised by leading sages. Gandharvas sang about
him. Groups of Apsaras served him. He was being nourished

m

NSrada Pkirdpa

by the divine wish-yielding cow Kamadhenu. He was bedecked
in various kinds of ornaments. He adorned himself vdth tender
garlands of Tulaiu leaves. He shone as the storehouse of bril¬
liance. As he was going to the divine r^on of Vi^u, he
saw his younger brother on the way.

26-27. He was being beaten by the soldiers of Yama.
He was afflicted with hunger and thirst. He had become a
ghost. He was naked, miserable and bound by nooses. He ran.
about here and there. He was crying helplessly. He was weeping
and lamenting. On seeing him, he (Yajiiamali) was exces¬
sively distressed in his mind.

28. Overwhelmed by sympathy, Yajiiamali" asked the
emissaries of Vi^pu who were near him, with his palms joined in
reverence. He asked :—*‘Who is this man harassed by the
soldiers of Yama ?**

29. Then those emissaries of Hari spoke thus to Yajfiamali
of great power. ‘*This is Sumali, the sinful soul, your brother**.

30. O Narada, on hearing what was explained by the
servants of Vi$pu, Yajfiamali was mentally depressed. He
asked them again :

31. ‘Tlease tell the remedy by means of which his libera¬
tion from the hoarded heaps of sins may become possible.
Indeed you are my kinsmen.

32-33. Those who are adepts in Dharma say that friend¬
ship originates in seven words spoken or seven steps walked
together. The friendship of good men is based on (exchanging)
seven words (or accompanying seven steps). But that of very
good men (the friendship) is contracted in three words (or
steps). Those who are very very good men have friendship at
every step (word).

34. Hence, you are my kinsmen. You have come to take
me (to heaven). How is my brother to be liberated ? May
this be kindly explained**.

35. On hearing the words of Yajfiamali, the sympathetic
emissaries of Vi^nu spoke to Yajftamidi who was a favourite
of Hari. They spoke with their faces beaming with smiles.
Vi^^u’s oiidssaries said :

36. highly blessed Yajfiamkli, absorbed (in the devo¬
tion) to Naraya^a, we shall mention to you the means that will
accord living liberation to Sumali.

1.36^7-49.

455

37. We shall succinctly recount to you the great work
that had been performed by you in your previous biith,^
Listen to it with great attention.

38. Formerly, you were bom of a Vaijya family. You were
remembered by the name Vi^vambhara. Countless and great
sins were committed by you.

39-40. You were devoid of even traces of good deeds.
You opposed even your parents. Once, when you were forsaken
by your kinsmen, you were afflicted by grief and distress. You
were oppressed by the fire of hunger. Thus you reached a tem¬
ple of Hari. There had been a downpour and the whole place
became marshy.

41. The mud was removed by you, since you desired to stay
there. This became the service of smearing in the temple ofVi^^u.

42. O Brahmami, you stayed in that temple during that
night. You were bitten by a serpent and you died.

Thanks to the p>ower of your meritorious deed of
smearing and scrubbing, the birth as a Brahmai^a was attained
by you. Your devotion to Hari was steady.

43. You will reach the presence of Hari and stay there
for a hundred crores of Kalpas. Afterwards you will acquire
spiritual knowledge and attain the great salvation.

44. You desire to uplift your younger brother who is the
greatest sinner. We shall tell you the means thereof. O highly
intelligent one, understand it.

45. You donate to your brother the benefit of smearing
an area extending to a Gocarma. O highly blessed one, thus
kindly uplift your brother.**

46. Thus urged by the emissaries of Vi 59 U, the highly
intelligent Yajfiamali gave that much merit to his brother for the
sake of liberation from sins.

47. Through the merit bestowed by his brother, Sumali

became free from sins. The emissaries of Yama left him off and
fled. ,

48. An aerial chariot that contained all means of enjoy¬
ment of pleasures came there immediately. O sage, Sumali
then stepped into the heavenly vehicle and rejoiced.

49. O Brfihma^a, both the brothers were bowed to by
groups of Devas. By embracing each other they attained great
pleasure.

456

NSrada Pw^l^

50. Being eulogised by great sages and sung about by
Gandharvas, Yajfiamali and Sum&li went to Vi^u’s world.

51. Attaining Sdlokya (stay in the same region) with
Hari, O excellent sage, Sumali and Yajfiamali lived there
joyously for the period of a Kalpa.

52. After enjoying many pleasures there, Yajfiamali
of great intellect, became richly endowed with perfect know¬
ledge and attained the great salvation (Moksa).

53. The highly blessed Sumali rejoiced in the Vis^u-
loka (region of Lord Vi?nu). (Afterwards) he came to the
Earth again and was born as a Brahmana.

54. He was bom in a very pure family. He had all good
qualities. He was a master of the Vedas. He was endowed with
all riches. He was devoted to Hari.

55-56. Repeating the names of Hari, he reached the
banks of the Ganga. He took his bath in the Gahga. After
seeing lord Viive^vara he attained the greatest abode, difficult
of access even to the Yogins. O leading sage, the great merit
accruing from smearing Vi^nu’s temple, has been recounted
to you.

57-59a. Hence, the lord of the worlds should be, with best
possible efforts, worshipped. Those who worship Visnu even
for once, without any specific desire, never get entangled in the
worldly existence. Those who worship people engaged in the
devotion of Hari thinking them to be Hari himself, are
delightedly blessed by Brahma, Vi^nu and Mahe^vara.

59b-61. Even a great sinner is liberated from all sins by
the mere contact with those who came into contact with those
devoted to Hari.

Those who are engaged in the service of those who are
devoted to Hari and of those who are engaged in the repetitions
of the names of Hari, attain the greatest goal, even if they happen
to be sinners.

CHAPTER THIRTYSIX

1. As mentioned above, all names in this story of Vedamdli family are
fictitious. Thus Sumali a demon mentioned in the Brahm&^d^ P.3.7.99 and
in the Tuddha Kd^4^ of the Kamba R&m&ya^a have no connection with this son
of Vedam&li.

2. This chapter is intended to describe the efficacy of even menial service
rendered to a shrine of Vif^u without intending any service to the deity.
Thus the wicked Vaisya Viivambhara \idio had committed countless sins and
who after ex-communication was driven to the temple of Vi$ 9 u for refuge due
to the downpour of rain, became a holy Brahmana called Yajflamali, the son
of Vedam&li simply because he, in that birth, removed the mud in the temple
of Vi$ 9 u for his night-stay there but he was bitten by a serpent and he died.

CHAPTER THIRTYSEVEN

Tfu Greatness of Visnu : The SU>ry of Gulikay^ The Hunter
Sanaka said :

1. O leading Br&hina:igia, listen once again to the great¬
ness of the lord of Laksml. What person is not delighted to

hear the nectarine stories of Hari ?

2. To men blinded by sensual objects, to those whose
minds are agitated by the feelings of ‘mine-ness*, the only thing
that destroys all sins is the name of Hari.

3. If anyone, even for once, does not bow to Vi?nu the

destroyer of the sins of men, know him to be a Candala (one

who cooks dog’s flesh for food). Never shall anyone converse
with him.

4. O excellent Brahmana, if no worship of Hari is
performed in any house, know that to be on a par with the
cremation groimd. Never shall one enter it.

5. Those who are devoid of the worship of Hari, those
who hate the Vedas, and those who are engaged in the hatred
of cows and Brahmaiias are said to be R^sasas

6. O leading Brahmana, if anyone is engaged in the
hatred of the Brahma^as—^no matter who he is—^and he
worships Govinda, that worship is futile.

7. O highly blessed one, if any one were to worship
Jan^dana for the destruction of another man’s welfare, the
very same act of worship immediately kills the worshippers.

8. If a worshipper of Hari commits a sin, he alone is the
hater of Visnu, so say the persons who are experts in the
interpretations of principles.

9. Those who are engaged in the worship of Visnu and
'are interested in blessing (and obliging) the world, and those

who are always engaged in the righteous activities are
considered to be persons in the eternal form of Visnu.

10. Devotion to Visnu is the result of the merits accumu¬
lated in the course of ten million births. How can they who
have steady devotion to Vis^u be sinfully inclined ?

11. Within a moment the sins accumulated in the course

1.37.12-24.

459

of crores of births, perish, if people are engaged in the worship
of Vi^^u. How can they have sinful intentions ?

12. Those who are devoid of devotion to Vi^^u are said
to be Gai^^alas. If the G^d&hus are devotionally engaged in
the worship of Hari, they are verily excellent persons.

13. Service to Hari is reputed to be the destroyer of all
miseries of men blinded by sensuous objects. It yields both
worldly pleasures and salvation.

14. If a man worships Vi^^u as a result of his association,
or due to real love, or due to fear, or out of covetousness or due
to ignorance, he enjoys inexhaustible happiness.

15. He who drinks even a drop of the water that has
washed the feet of Hari, becomes a great favourite of Vi^nu. He is
equal to one who has taken his ablutions in all the sacred waters.

16. The water that has washed the feet of Hari is remem¬
bered as something that subdues premature death, that
destroys all ailments and that removes all miseries.

17. Narayana is the greatest splendour (or the Supreme
abode), the most excellent of all luminaries. Salvation is per¬
petual to those noble-souled ones who seek refuge in N&raya;ia.

18. In this context, they cite the following ancient mytho¬
logical anecdote. It is destructive of ail sins of those who read
and listen to this.

19. Formerly, in the Krta Tuga^ there was a hunter named
Gulika. He always attempted to abduct other men*s wives or
to take away other men’s wealth.

20. He was always engaged in censuring others. He
regularly tortured all creatures. He killed Brahma^uu and
cows in hundreds and thousands.

21. O Brahma^, this lord of demonic fellows was always
eager to rob godly assets and other men’s wealth.

22. So many great sins were committed by him, that it is
impossible to enumerate them even in the course of crores of
years.

23-24. Once this great sinner who could be compared
to the god of death in regard to his dealings with creatures,
went to the capital city of the King of Sau\dra. It was filled
with all kinds of riches. It was richly decorated with well-
adorned women and lakes of translucent water as well as trad¬
ing centres. It was comparable to the city of gods.

460

Nirada FwSa^

25. There was a beautiful temple of Keiava sitiiated in
the middle of a park therein. On seeing that it was covered with
golden domes resembling pots, the hunt«r was very much
pleased.

26. The hunter who resembled god of Death and who was
ardently longing for stealing, made up his mind thus *T shall
take away much of the gold from here” and he went into the
temple.

27. There he saw Uttahka, the storehouse of austerities,
the quiescent occellent Brahmaigia, an adept in the interpretation
of the principles, and engaged in rendering service to Visnu.

28-29. The Brahma^a who was devoid of desire, was
alone. He was eager to meditate. O sage, yet, the hunter
regarded him as one who would put obstacles in his act of
stealing. Desirous of taking away the collected treasures of the
lord, the dare-devil who was very haughty, took out his sword
and began to kill Uttahka.

30. The hunter pressed down his chest under his foot and
caught hold of his matted hair with his hand. On seeing that
the hunter had decided to kill him, Uttahka spoke thus:—

Uttahka said :—

31. O my good man, in vain do you try to kill me, utterly
sinless. O intelligent man, tell me in what way I have offended
you.

32. My gentle friend, powerful persons in the world chas¬
tise the offenders and teach them a lesson. But good men do
not kill even the sinners in vain.

33. Good men of calm minds perceive the good qualities
present even in the offending fools. And they do not offend
them in return.

34. They call him the excellent man, the person who
continues to be forbearing even when he is being harassed.*
He is the favourite of Vi§ 5 iu for ever.

35. Even at the time of death, a good man thinks of the
welfare of others, but he does not become inimical (to his
offender). Even when cut, the sandal tree renders the face
(i.e. edge) of the hatchet fragrant.

*Bodhyam6na in the tjext is obviously a misprint for bddfyamdna.

1.37.36-47.

461

36. Alas I fate is very powerful. It afflicts people in many
ways, for even a man who has eschewed all intimate contacts
(with worldly affairs) is being harassed by the wicked-minded.

37. Alas! (many) in the world oppress the people in many
ways without reason. Even a man who has eschewed all inti¬
mate contact (with worldly affairs) is harassed by back-biters
and calumniators. There too they harass the good men and
never their equals.

38. In this universe, the hunter, the fisherman and the
calumniator are the causeless (unreasonable) enemies of the
deer, the fish and the good people who maintain themselves
with grass, water and contentment.

39. Alas ! the Maya is very powerful. It deludes the entire
universe and makes all people miserable for the sake of sons,
friends and women.

40. By looting other people’s wealth you have maintained
your wife and women dependents. In the end, you have to leave
everyone and go alone.

41. “My mother”, “My father”, “My wife,” “My sons”
“This is mine”. Thus the feelii^s of ‘My-ness* of all creatures
harass them in vain.

42. One has (the benefits of having) the kinsmen only
as long as one earns wealth. It is the Dharma and Adharma
(merits and sins) that remain with one both here and hereafter
and not anything else.

43. (Defective) Men who are nourished by means of
wealth earned through Dharma as well as Adharma by a person,
consign him (that very person) to flames and enjoy rich
food soaked in ghee.

44. Only the Dharma and the Adharma follow the man
who goes to the other world, not his wealth, nor his sons, nor
any of his kinsmen.

45. Lust of men indulging in sinful activities increases
(day by day). Lust of men of meritorious deeds becomes reduced
and quelled.

46. All people are always unnecessarily worried and
agitated over the problem of earning wealth, etc.

47. “What is destined to happen does definitely happen.
What is not to occur shall never occur”.* If people come to
this decision, no anxiety worries them at all.

462

MOrada Pwlbfa

48. The whole of this universe consisting of the mobile and
immobile beings is under the control of fate. Oidy &te and
none else can know the happening of birth and death.

49. Wherever one may stay, whatever is destined to
happen certainly happens. Being ignorant and unaware of
it, the whole world exerts itself in vain.

50. Alas ! the misery of men who arc worried due to the
feelings of *My>ness* I Even by committing great sins (those
people) assiduously go on feeding others.

51. It is the kinsmen who enjoy all wealth earned by
one. Alone and perplexed, one experiences the adverse
effects of all one’s sins.**

52. As the sage said this, Gulika, the hunter became
frightened. He let off the sage and with palms joined in
reverence repeatedly begged of the sage to forgive him.

53. By the mere presence of Hari and thanks to the power
of the association of the good, the hunter became free from sins.
Repenting for his misdeeds he said thus :—

54. leading Br&hmana, many great sins have been
committed by me. All of them have perished at your very sight.

55. Alas ! I have been sinfully inclined. I have conti¬
nuously committed great sins. O holy lord, how is my redemp¬
tion possible ? To whom shall I approach for refuge ?

56. I have been bom as a hunter due to the sins accumu¬
lated in the previous births. By committing sins here too
(I do not know) what state I shall attain ?

57. Alas ! My span of life gets reduced quickly. Many
sins have been accumulated. I have not atoned for them. What
will be my state after death ? What will be my next birth ?

58. Alas! Why did the creator make me one defiled by
hundreds of sins ? I am perpetually becoming more and more
sinful. How shall I reap the adverse effects of those sins ? For
how many births am I to be one committing terribly fierce
deeds ?’*

59. Thus censoring his own self, the hunter became scor¬
ched by means of the fire of his own mental agony. He died
instantaneously.

60. On seeing the fallen hunter, the kind-hearted highly
intelligent (sage) Uttahka sprinkled him with the water that
had washed the feet of Vi^nu.

1.37.61-69

463

61. 'Ilianks to the contact with the water from the feet
of Vi 99 u the hunter became free from his sins. Seated in a divine
aerial car, he spoke to the sage thus :—

Gulika said :

62. O leading sage Uttafrka of holy rites, you are my
preceptor. I have been freed from the slough of great sins.
Thanks to your favour.

63. O leading sage, thanks to your instructions, my dis¬
tress has gone. Similarly, aU sins have been quelled quickly.

64. O sage, since the water from the feet of Vif^u has been
sprinkled on me by you, I have been enabled to attain the
greatest region of Vi^^u.

65. O Brahmana, I have been redeemed from this sinful
body by you. Hence, O learned one, I bow down unto you.
Forgive the misdeed committed by me (or the maltreatment
given by me to you)”.

66. Afrer saying this he showered the leading sage with
divine flowers. Afrer circumambulating him thrice, he prostrat¬
ed himself before him.

67. Thereafter, he got into the aerial chairiot equipped
with all desirable things and occupied by the groups of celestial
damsels. He then went to the abode of Hari.

68. On seeing this, Uttanka, the storehouse of austerities,
became surprised. Keeping the palms joined over his head in
reverence, he eulogised the lord of Kamala (Goddess Laksnu).

69. Eulogised by him, Mahavi^nu granted him an
excellent boon. Thanks to that boon Uttanka attained the
highest region {Mokfa).

CHAPTER THIRTySEVEN

1. The story of GuUka, the wicked hunter is given to illustrate how even

the worst sinners attain to by seeking refuge in Lord N&riiyana. The

story resembles the V&lnuki episode in which N&rada renunds Vilmiki that
he alone and none of his relatives should have to answer for his sin. The
hunter Gulika repented so deeply due to this admonition that he fell down dead
at the shock of the consequences of his sins. The Br&lunana Uttahka imme¬
diately sprinkled him with water touching Vi$pu*s feet and the wicked hunter,
being absolved of all sins paid homage to his Guru Uttahka and attained
Mokfo.

In the NP. Gulika is a fictitious figure and Uttahka is in no way related to
the sage of the same name in Mbh.Adi.ch.S or of the Uttahkopakhyinain Mbh,
Ajva. chs. 53.58 or the sage who ui^^ King Kuvalay&sva to kill demon Dhundhu
(Mbh. Vana. chs. 201-204).

2. Gf. the famous Subh&fita in the Hitopadeia :

Tadabhivi na tad bhdoi bhdui cerma tadtmyaUii /
iti dntd-vifaghnqyam agada^ kim m piyate //

CHAPTER THIRTYEIGHT

UUafika*s Eulogy of Vvnu : Uttaihka Liberated
Estrada said :

1. O blessbd one, what is that hymn ? How was
Janardana propitiated ? What sort of a boon did Uttahka, the
meritorious person, attain ?

Sanaka said :

2. Uttahka, the Brahmana engrossed in the meditation
on Hari,’ saw the great efficacy (greatness) of the water from
the feet of Lord Visnu and eulogised him devoutly.

Uttahka prayed

3. I bow down unto Narayana, the primordial deity,
the supporting abode of the universe, the sole kinsman unto the
whole universe. I seek refuge in the great deity holding the
discus, the lotus, the l^arhga bow and the sword and who des¬
troys the distress of anyone immediately after being remembered.

4. I bow down to Visnu, that primordial deity, from
whose umbilical lotus was born god Brahma who creates the
aggregation of worlds and from whose fury was born Rudra
who annihilates the universe.

5. Suppliantly, I betake myself to Visnu who is the lord
of Padma (goddess Laksmi), whose eyes are as large as the
petals of a lotus, whose prowess is of mysterious and miraculous
nature, who is the sole cause of all, who is the ancient Purusa
comprehensible through the Vedanta texts and who is the
store-house of brilliance.

6. He is the imperishable Atman, the omnipresent deity
named Acyuta who is of the nature of perfect knowledge
and is worthy of being the refuge of those who possess perfect
knowledge. May the primordial lord, comprehensible only
through perfect knowledge, be propitious unto me—The Lord

4 ^ ^fdrada PurU^

who is of the foim of Vyaffi (Distributive pervasion)and SamOffi
(aggregate collective)—as well be pleas^.

7. He is of infinite prowess, devoid of attributes and
births, of the nature of Gtinor, the most excellent among the
possessors of perfect knowledge. He is eternal and he removes
the distress of those who seek shelter in him. May that great
Atman, the ocean of mercy, be the bestower of boons unto me.

8. You have precisely pervaded the universe created by
you, entering it through the special qualities of subtlety and
grossness. O great Atman, you alone are identical with all those,
as there is no other infinite essence excepting you.

9. Your pure form is invisible; it is devoid of MdyS,
and of attributes and births; it is unsullied; free from impurities
and unmeasurable. Good men observe that pure form
which is termed the true and the great entity.

10. All ornaments are identical inasmuch as the same
gold is present in all of them. They assume different forms due
to the conditioning factors. Similarly, the same lord of all, the
Atman of everyone, though single appears as different due to
conditioning factors.

11. Those whose minds are deluded by his Maya do not
perceive even the well-known Atman. Those very persons when
freed from Maya, perceive the same as their ownself being the
self of all.

12. I bow down to the lord named Visnu, the incompar¬
able brilliance, from,whom all this visible world has
originated and in whom that has been established.

13. Obeisance to that lord whose form is consciousness;
and from whom sentience has originated. Obeisance to that
lord who is incomprehensible, who has nothing to support and
who is of the form of both the supporter and the supported.

14. I bow down to Vasudeva who is the embodiment of
pure bliss and knowledge. I bow down to that Lord whose
abode is the cavity of the heart and who is served by Yogins.

15. I bow down to that deity who has become the first
among the Yogins and who abides in the Praiyava (Oiii). I
bow down to that unchanging deity of the nature of Ndda (mys¬
tic sound) who is the Blja (seed) of the Ndda and who is of the
nature of Pra^<wa.

16. I bow down to that deity who has the nature of Being

1.38.17-27.

467

(or Existence) and who is Existence, knowledge and Bliss, the
possessor of that fiery sharpedged discus; who is the unageing
cosmic witness and who is beyond the ken of speech and mind.

17-19. I bow down to the form of Vi?nu that is called
Ananta (Infinite) and is unsullied. They say that the sense
organs, the mind, the intellect, the inherent power, the brilli¬
ance, the strength, fortitude, the Kfetra (the body) and the
Ksetrajfia-(the Soul)—all these are of the nature of Vasudeva.
They call him one who is of the form of both Vidyd and Avidyd
(knowledge and Nescience). They call him greater than the
greatest. Perp>etual is the salvation of those great noble souls
who seek refuge in the quiescent Acyuta who has neither begin¬
ning nor destruction and who is the creator of every thing.

20. Repeatedly, I bow unto him who is the most excellent,
a bestower of boons who is the ancient and eternal deity identi¬
fying with everything and pervading all.

21. I worship that incomprehensible Puru$ay the water
from whose feet is an antidote for the ailment of worldly exist¬
ence {S(uhsdra)i the dust of whose feet is conducive to the
achievement of purity and whose name is efficacious to ward
off evil rites-

22. I worship him who is of the form of Sat (Existent)
and who is of the form of Asat (non-Existent) and who is of
the form of both Sat and Asat; who is unchanging, and
different from all these. He is the excellent one, more ex¬
cellent than the most excellent.

23. He is unsullied, formless, perfect and stationed in the
midst of firmament. He is beyond both Vidyd and Avidyd', and
is abiding in the lotus of the heart.

24. He is self-luminous, unspecifiable, greater than the
greatest, and minuter than the minutest. He is devoid of all
conditioning factors.

25. I sought refuge in that supporting abode of the uni¬
verse termed Vi^^u, which is eternal, the greatest bliss and which
is the greatest eternal Brahman.

26. 1 sought asylum in that quiescent Lord whom, those
who strictly adhere to holy rites, worship, whom the Yogins
perceive and who is more worthy of being worshipped than
anyone ebe.

27. 1 bow down to the unchanging Lord who is eternal

468 Ndrada PurdJfa

and superior to all, whom even learned men do not perceive
and who stands pervading this entire universe.

28. It is he who is called Jiva (the individual Soul) due
to the contact with internal sense-organ (i.e. the Mind). It is he
who is sung about as the greatest Atman when he is devoid of
Avidyd and the physical body.

29. I bow down to that deity who is identical with every
thing, is the cause of all; who is the bestower of the benefits of
all holy rites and is the most excellent of all; who is unborn and
greater than the greatest.

30. I worship Hari who is omniscient, omnipresent and
quiescent; who is the immanent soul of all and is identical with
perfect knowledge; who is the storehouse of perfect knowledge
and the Lord stationed in perfect knowledge.

31. I bow down to the receptacle of the Vedas, the slayer
of demon Mura (Visnu) whose import is well decided by
the sound knowledge of the Veddnta (contained in upanisads)
who is the Lord with the shining eyes in the form of the Sun and
the Moon, and who has the form of the bird, viz., that of Vipati
(lord of the birds).

32. I worship that Purusa who is the great lord of all,
omni-present; who is identical with the Vedas and is the most
excellent of all knowers of the Vedas \ who is beyond the ken
of speech and the mind; is incomprehensible, of infinite power
and knowable only through perfect spiritual knowledge.

33. I seek refuge in that incomprehensible and unmeasur¬
able Lord, who possesses the perfect nature and who protects
the worlds through Indra, Agni, Kala (i.e. Yama), Asura (i.e.
Nirrti), Pa^in (Vanina), Vayu, Soma (the Moon) I^a,
Martanda (the Sun), Purandara and others.

34. I bow down to that deity who has thousand hands,
thousand feet, thousand arms and thousand eyes, who is served
by means of Yajfias, and who is the primordial deity of fierce
valour, the bestower of contentment and pleasure.

35-36. I worship the deity who is identical with Kala
(Time, Death); who is the cause of the division of Time, who
is beyond the three Gu^ast but is the knower of attributes; who
is the appreciator of good qualities, the bestower of desired
objects, contactless and unknowable through the sense-organs;
who is the enjoyor of the universe yet is devoid of thirst (i.e.

1.33.37-46.

469

desire for worldly things); who is devoid of desire, the foremost
(one), who cannot be approached even mentally; who is in¬
herent in the vestures (KoSas) constituted of the mind and food
(mental) and physical vestures, who is discerned through spiri¬
tual wisdom and attained through Kalpas (sacred precepts ?) and
who is not identical with either speech or PrSnas (vital breaths).

37. How can I eulogise that deity of the form of Atman
about whom the lotus-born deity and other Devas (deities)
do not know anything ? They do not know his form, or strength
or prowess, or activities or valid means of knowing him (or his
magpiitude).

38. O ocean of mercy, protect me! I am fallen into the
ocean of worldly existence; I am miserly and deluded; I am
bound by hundreds of lustful entanglements, I am infamous
slanderous, ungrateful. I am always impure, engaged in sinful
activities and extremely furious. I am frightened as well. I
seek refuge in you again and again. Save me”.

39. Thus propitiated by him, the sympathetic lord of
Kamala (Laksmi), the lordly receptacle of all brilliance became
visible to him directly.

40-43. He resembled the Atasi (blue) flower (in comp¬
lexion). His eyes were like full-blown lotuses. He was bedecked
in coronet, ear-rings, necklaces and bracelets. He was wearing
the Kaustubha jewel and the golden line of hair on the chest
called $rivatsa. He had golden sacred thread. The beauty of
his body was hightened by the lustre of the pearl placed at the
tip of his nose. He was clad in yellow robes. The lord was
adorned with garlands of sylvan flowers. His feet were wor¬
shipped with the tender leaves of Tulasi plant. He had a
great lustre. He was adorned with tinkling ornaments and ank¬
lets, etc. On seeing the Garuda-emblemed deity, the leading
Brahmana bowed down and prostrated himself like a staff, on
the ground.

44. With tears of delight, Uttanka sprinkled the feet of
Hari. Without his mind turning to anyone else he said, “O
Murari, save me, save me”.

45-46. Raising him up, Maha-Vi^nu, the merciful deity,
embraced the leading sage and said, *‘0 dear child, choose
your boon. O excellent one, when I am delighted, there is
nothing which cannot be achieved by you”.

470

NSrada Pwrdtfa

On hearing this uttered by the discus-besuing deity,
Uttahka again bowed to Janardana, the lord of Devas and
said :

47. "O Lord, why do you delude me ? O Lord, of what
use are other boons unto me ? May my devotion to you be firm
and stable in everyone of my births.

48. Among the worms, birds, animals, reptiles, Rak-
^sas, Pilacas or human beings—^wherever I may be bom, O
Keiava! may my devotion to you alone be steady and unswerv¬
ing through your grace”.

49. Saying “May it be so”, the Lord of the worlds touched
him with the tip of his conch. He granted him the divine know¬
ledge difficult to be attained even by Yogins.

50. As the leading Brahmana began to eulogise again,
Janardana, the lord of Devas, said thus with a beam of smile
flickering on his face and placed his hand on his head.

^ri Bhagavdn said :

51. O excellent Brahmana, propitiate me always by
means of holy and Yogic rites. Go to the abode of Nara and
Narayana. You will attain salvation.

52. The man who always reads the song of prayer com¬
posed by you, attains all desires and in the end he shall attain
salvation”.

53. O sage, after saying this to the Brahmana, Madhava
(Visnu) vanished there itself. Thereafter, Uttahka went to the
abode of Nara and Narayana.

54. Hence, devotion to the discus-bearing lord of
Devas should always be practised. Bhakti (devotion) towards
Hari is said to be the greatest means that yields all desired
benefits.

55-56. O sage, engaged in the Yogic and holy rites with
great devotional feelings, Uttahka worshipped Madhava conti¬
nuously in the hermitage of Nara and Narayana. He was richly
endowed with wisdom and perfect knowledge. All his dualistic
doubts were quelled.® He attained the greatest region of Visnu
difficult to be attained by all.

57. Worshipped, bowed to or well-remembered, Narayana,
the lord of the universe, bestows salvation. He increases the
honour devotees.

1.38.58-59.

471

58. Hence, one who desires to attain happiness here and
hereafter should worship with great devotion, Lord Nariya^
who is infinite and unvanquished.

59. He who listens to or reads this narrative with great
attention becomes liberated from all sins. He goes to the abode
of Hari.

CHAPTER THIRTYEIGHT

1. NP. being a Vaif^ava Pur^a takes every opportunity to eulogize
Vi 99 u who is the Supreme Brahman. The Vi^^u in the trinity of gods entrust-
ed with the protection of the Universe, is on a lower plane. This glorification
of Vifnu the Para-brahman is full of Ved^tic ideas contained in the Purufa
•SOkta and reminds one of Upani^ads and Sankara’s Ved&nta stotras like Ford
Pujd.

This eulogy shows little textual influence of Uttahka’s praise of Vi^^u in
the Mhk. Varta. 201, 14-23, though the commonness of Vedantic ideas is in¬
evitable.

2. Thb again confirms the mission of theNP.—to propagate BhakH based
on Advaita.

CHAPTER THIRTYNINE

The Greatness of Vifnu : The Story ofRaivata
Sanaka said :

1. O leading Brahmana, listen, once again^ to the great¬
ness of Paramesthin. It is meritorious and destructive of all
sins. It yields worldly pleasures and salvation to men.

2. Lo! The story of Hari is destructive of sins in the
world. It bestows merits upon those who listen to the same or
narrate it particularly so to his devotees.

3. I bow down to those excellent men who rejoice after
tasting the exquisite juice of devotion to Hari. Thanks to
association with them, a man attains salvation.

4. Obeisance, obeisance for ever to those men who arc
absorbed in repeating the names of Hari, irrespective of whether
they are of good conduct or evil-minded.

5. O leading sage, he who wishes to cross the ocean of
worldly existence should worship the devotees of the devotees
of Hari.

6. Seen, remembered, worshipped, meditated upon or
bowed to, Govinda uplifts people from the ocean of worldly
existence which is very difficult to cross.

7. Salutations for ever to that man who thinks of Hari*s
name even while he is sleeping or eating or walking, or standing
or sitting or talking.

8. O how wonderful ! Wonderful is the good fortune
of those who are engrossed in devotion to Vi^nu since salvation
which is inaccessible even to the Yogins is as if in their
hand (within their reach).

9. In this context they cite the following mythological
anecdote which is destructive of all sins of those who speak
about and listen to this.

10. Formerly, there was a king bom of the lunar race.
He was known as Jayadhvaja.^ He was devoted to Naraya^.

11. He was regularly absorbed in the activities of scrub¬
bing and cleaning in the temple of Vi^nu. He used to be engaged
in ofiering lights as well. He sympathised with all living beings.

474

Nirada Pttrdifa

12. Once, that king built a temple of Vi^OU on the beauti*
fill banks of the river Reva. It consisted of wonderful flowers,
of various colours.

13. The leading king was always engaged in sweeping
and cleaning in the -temple. He was particularly fond of Hari
and regularly lighted lamps there.

14. He was deeply interested in repeating the names of
Hari. His mind was always drawn towards Hari. He was
engaged in worshipping and bowing to Hari. He was fond of
persons devoted to Hari.

15. His priest was famous by the name of Vitihotra.*
On observing the conduct of Jayadhvaja, he was surprised.

16. Once Vitihotra who was a master of the Vedas and
the ancillaries to Vedas, asked the king who was devoted to
Visnu while he was leisurely seated (somewhere).

Vitihotra said :

17. O king, the knower of the great Dharma, engaged
in devotion to Hari, O leading member of the family of
Bharata, you are the most excellent among men endowed
with devotion to Visnu.

18. You are constantly engaged in sweeping and cleaning
as well as in lighting the lamps (in the shrine of Visnu). Hence,
O blessed one, tell me what benefit by this has been known by
you.

19. O gentle Sir, you are always engaged in collecting
wicks and oil as well as in cleaning the abode of Visnu.

20. There are other activities pleasing to Visnu. Still,
O blessed one, why are you engaged only in these two activities
continuously ?

21. O lord of men, if you have any love towards me, tell
me the secret of the same which is highly meritorious in every
respect and known to you.

t 22. On being requested thus by his priest, Jayadhvaja
laughingly spoke these words. He bowed down with humility
and kept his palms joined in reverence.

Jayadhvaja said :

23. O leading Brahmana, listen. Thanks to my faculty
of remembering previous births, I know what had been

1 . 39 . 24 - 36 .

475

performed by me formerly. It is conducive to the surprise of
those who listen.

24. Formerly, in the Svdroci^a Manvantara of the
Krtayugay O Brahmana, there was a prominent Brahmana
named Raivata. He was a master of the Vedas and the
Ved&Agas.

25. He used to perform Taj Has on behalf of those who were
not eligible for the -same. He was a common priest for the whole
village. He was a ruthless backbiter. He even sold forbidden
goods.

26. He was abandoned by his kinsmen because he used to
perform forbidden rites. Hence, he became indigent and miser¬
able. He became sickly with shattered limbs.

27. For the purpose of wealth, he was wandering over
the Earth. Once the Brahma^ was afflicted by Asthma and
hiccough. He died on the banks of the Narmada.

28. O sage, when he died, his wife named Bandhumati
became a wayward wanton woman. Hence, she was forsaken
by her kinsmen.

29. I was born of her as a Cdnddlay popularly known as
Dandaketu. I was always engaged in great sins and was a
habitual hater of Brahmanas.

30. I was covetous of other men’s wealth and enamoured
of other men’s wives. I killed many creatures. Many cows,
Brahmanas, birds and animals were killed by me.

31. Many huge pieces of gold like the Meru mountain
were stolen by me. I was always engaged in drinking liquor.
Many times I had been a highway robber too.

32-33. 1 was comparable to the god of death for animals,

birds, deer and other creatures. Once I was overwhelmed by
lust and was desirous of having sexual intercourse with my
wife. On seeing a lonely abode of Visnu I entered it in the
company of my wife. In order to enjoy my wife during that
night, I lay there lustfully.

34-36. O Brahmana, by my clothes some space in the
temple was swept by me. The sins committed by me in the
course of so many births as the number of dust particles swept,
were quelled immediately. O excellent Brahmana, a lamp
had been kept there by me for the sexual intercourse. On
account of this also my evil actions were entirely wiped off.

476 NSrada Purdsfa

When such was the situation, the city guards came there to
the temple of Visnu.

37. They caught hold of her and me saying “Here is an
adulterer” and killed us. After killing us both, the city guards
returned.

38. Immediately the emissaries of Visnu came there. All
of them had four arms. They were wearing crowns and car-
rings. They were bedecked in garlands of sylvan flowers.

39. Directed by those sinless emissaries of Visnu, we both
entered a divine aerial car, equipped with all means of
enjoyment.

40. We ourselves assumed divine forms and went to
Visnuloka. O excellent Brahmana, we stayed there for a period
of a hundred Kalpas of Brahma and more.

41. For a similar period, we stayed in the heaven too,
equipped with all divine pleasures. Then by turns we lived on
the Earth as well as in the Deva regions.

42. As a result of that meritorious activity I was born as a
scion of the family of Yadus. For the same reason my riches
never dwindle and my kingdom is devoid of thorns (i.e. enemies
and other turbulence).

43. O Brahmana, after doing something for my own
enjoyment, such welfare has been attained by me. I do not
know the extent of the benefit and merit of those good men who

( perform these things with devotion.

44. Hence, O excellent one, with great devotion I endea¬
vour to fulfil my duties of sweeping the floor and lighting the
lamps, since I have the faculty of remembering the previous birth.

45. He who worships the lord of the universe with single-
minded attention and absence of desire (for any fruit there¬
from) becomes free from all sins and goes to the greatest region.

46. I have attained this much of prosperity after perform¬
ing the holy rites helplessly. What then will not be attained by
•quiescent and devout persons by worshipping perfectly ?”.

47. On hearing the words of the king, the excellent Brah¬
mana Vitihotra was infinitely contented. He became absorbed
in the worship of Hari.

48. Hence, listen, O Chief of Brahmanas! The unchang¬
ing lord Narayana is the bestower of salvation to those who
worship him with or without perfect knowledge.

L39.49-60.

477

49. All the kinsmen are casual and unsteady, wealth is
never permanent. God of death is continuously near at hand.
Hence, Dharma (religious and pious acts) must be accumulated.

50. It is the ignorant people who in their extreme arro¬
gance, are vainglorious. Even the body is near (in the very
shadow of) dangers. What needs be spoken about riches,
etc.

51. Pure devotion unto Janardana, the God of gods, will
be generated only in those people who have accumulated
merit during the course of thousands of crores of previous
births.

52. The ablution in the Gahga is easily accessible; so
also is the worship of guests; all the Taj Has too can be easily
performed but devotion towards Visnu is very difficult to
obtain.

53-54. The service to the Tulasl plant is difficult to get;
intimate contact with the saintly people is also inaccessible;
but the merciful nature towards all living beings may be easy
to some. But contact with the good, service to the Tulasi plant
and devotion towards Hari—every thing is difficult to get.

55. A sensible man should not waste it in vain, after
attaining the rare birth as a human being. He should worship
the Lord of the universe. This is essential, O excellent
Brahmana.

56. If any man wishes to cross the impassable ocean of
worldly existence, let him be devoted to Hari. This is the only
panacea.

57. O brother, seek the support of Grovinda. O beloved
one, do not delay. The city of Krtdnta (God of death) is seen
nearby.

58. O leading Brahmana, if you wish to attain liberation,
worship Narayana, the source of the origin of the universe, the
cause of the cause of all.

59. Undoubtedly only thos& noble-souled ones who
have resorted to the Lord, the support of all, the source of origin
of all, the immanent soul of all, have attained their goal in
life.

60. Those who worship Maha-Visnu, the destroyer of the
distress of those who bow down to him, are worthy of being
saluted, worshipped and especially bowed to.

470

Nitrada PwSi^

61. Those devotees of Vi^^u who worship the Supreme
Lord without any specific desire, go to the abode of Hari along
with twenty-one generations of his family.

62. Only he becomes the beloved favourite of the Lord—
he who gives water or fruit to a noble-souled devotee of Vi?9u,
who is devoid of any desire.

63. Those who render service to the devotees of Vi§nu
go to VisQu’s world and stay there till the hnal dissolution of all
living beings takes places.*

64. Only those can purify the universe with the dust
of their feet who worship Hari and Hari’s devotees, without
any specific desire (in return).

65. If anyone devoted to the worship of the Lord stays
in a house, Devas as well as Sri Hari also stay there.

66. O Brahmana, welfare and happiness increase day by
day in that house where Tulasi is planted and worshipped.

67. Evil planets, goblins, Vetalas, etc., do not harass
anyone in that place where Ke^ava stays in the form of
Salagrama stone.

68. That spot is a holy centre, that place is a penance
grove, where the Salagrama stone stands, since lord Madhu-
sudana is present there.

69. O celestial sage, know that house to be devoid of
auspiciousness and on a par with the cremation ground, if there
is no worship of the 0alagr^a stone.

70. The PurS^j Nydya (texts)> Mimdrhsd (texts), Dharma-
idstfosy Vedas along with their AAgas —^all these are glorified as
the form of Vi^^u.

71. The persons who circumambulates Visnu four times
with devotion, goes to the highest abode that quells all Karmans.

CHAPTER THIRTYNINE

1. This Jayadhvaja is a different person from the fifth son (of the same name)
of Karttavirya Arjuna and the father of T&lajangha and who became the
ruler of Avanti, although both of them belonged to the Lunar race (AIHT.
p.l46). This Vijayadhvaja belonged to the Bh&rata clan (see. v.l7).

2. P.E. {Purdutic En^clopaedia) p.878 records four Vltihotras but all of them
are Ksattriya kings and not Br&hma^as.

3. Obviously the story of Jayadhvaja or rather that of a sinful bastard
Gan^ala called Dai;^d^ctu who swept a part of a temple of Vi$nu and lit
up a lamp for sexual intercourse, was absolved of all sins by that unintended
meritorious service to god Vi^nu and after enjoying heavenly life was born as
King Jayadhvaja with the woman of his previous birth as a legitimate
queen, is a creation of the author of tlie NP., as it has no basis in any Vedic
or Puranic work. The NP. wants to emphasize the covetable fruit of the slight¬
est unintentional service of Lord Visriu (vide w. 48, 55, 56-61).

4. W 63 ff. describe the importance of services rendered to the devotees
of Visnu and the sanctity of the Tulasi plant and of Sdlagrima stone.

CHAPTER FORTT

The Greatness of Vifnu
( T%! Stoiy of Sudharmi Y

Sanaka said :

1. O sage, henceforth I shall tell you the VibhUti (great¬
ness and Super-human powers) pertaining to Visnu. If people
listen to it or narrate it, their sins are reduced immediately.

2. Formerly, in the Vaivasvata Manvantara, a lengthy
dialogue between Indra and Brhaspati took place. I shall
narrate it; listen to it attentively.

3. Once Indra who was richly endowed with the
enjoyment of all pleasures and was surrounded by all Devas
and the celestial damsels, spoke to Brhaspati.

Indra said :

4. O lord, O highly blessed Brhaspati, O expert in the
interpretation of all principles, of what nature was the creation
in the Kalpa of Brahma which had gone by.

5. How was Indra as narrated by them ? How were
Devas as remembered by them ? Of what nature was their
holy rite ? It behoves you to recount this precisely.

Brhaspati said :

6. O Indra, the conduct of Brahma on his previous
day is not known to me. Even that of his present day appears
to be very difficult to comprehend.

7. Many Manus have gone by. Even to recount them
I am not competent. I shall tell you who knows it to day,
listen.

8. There is some one in your city well-known as
Sudharma. He has come here from Brahma’s world and is
now enjoying the divine pleasures.

9-10. I shall tell you. Listen. Indeed he knows this.
When he was informed thus by his preceptor, Indra went to the

1.40.11.23a.

481

abode of Sudharma accompanied by the preceptor (Brhaspati)
and surrounded by groups of Devas.

11. O celestial sage, on seeing the lord of Devas
arrived in the company of Brhaspati, he (Sudharma) received
him and worshipped him respectfully.

12. When he was greeted and honoured by Sudharmi,
Indra observed his excellent glory. He was surprised in hU
mind. Then he respectfully addressed him thus :

Indra said :

13. **0 learned one, if you know the conduct of life and
other details- in the Kedpa of Brahma which had gone by, nar*
rate it. I have come here accompanied by my preceptor in
order to enquire about this.

14. O sage of holy observances, since you know Devas
too who have no sleep, tell us who is the greater ? How are they
greater than we, the residents of heaven ?

15. O lord, O tormentor of enemies, how were they in
brilliance, fame, renown, perfect knowledge, charitable gifts or
penances ?”

16. On being requested thus by the king of Devas,
Sudharma who was endowed with humility, laughingly recount-
ed what happened before, duly.

Sudharmd said

17. “O Indra, a thousand cycles of four Yugas are said
to constitute a day of Brahnaa. In one day, O Indra, there are
fourteen Manus.

18-19. (During that period) Indras are also said to be
fourteen; Devas are separate and of different kinds. O
Vasava (Indra), all the Indras, Manus and others, are equal
in brilliance, glory, prowess and strength. I shall mention their
names. Listen with great attention.^

20-21. The Svayambhuva Manu was the first (one), then
Svaroci^a. Thereafter, Uttama, Tamasa, Raivata, G^^usa
and Vaivasvata (the son of the Sun) and Surya Savarni was
the eighth. The ninth Manu was Daki^ Savarni who was
engaged in the welfare of all Devas.

22-23a. The tenth was Brahmasavarm and Dharma-
savanni was the next. Thereafter, Rudrasavarni, and Rocamana

482 Ndrada Purfb^a

is remembered as the next. Bhautya is said to be the
fourteenth (Manu). These are the Manus.

23b. O leading Deva, listen, I shall recoimt Devas and
Indras.

24. In the Sv&yambhuva Manvantara those who were well
known as Yamas were Devas. Their Indra was the highly
intelligent Sacipati.

25. In the Svdroctfa Manvantaray Devas were Paravatas
and Tu^itas. The lord of Devas was one named Vipascit who
was endowed with all riches.

26. In the third Manvantaray the set of Devas were the
Siidhamans, Satyas, Sivas and Pratardanas. Their Indra was
glorified as Su^anti.

27-28. In the Tdmasa Manvantara Devas were Sutas,
Paraharas, Sutyas and Asudhis.* O Indra, their Indra is said
to be Siva. One named Vibhu is glorified as the fifth Devapati
(Indra) and Devas are Amitabha and others.

Listen to them in the sixth {Manvantara). ^fryas and others
are said to be Devas and their Indra is Manojava.

29. In the Vaivasvata Manvantara, Devas are the Adityas,
Vasus, Rudras and others. Purandara is said to be Indra. He
is equipped with all desirable things.

30. The Aprameyas, beginning with Sutapa are glorified
as Devas in the eighth Manvantara. Thanks to the power of
the Puja of Visnu, Bali is remembered as their Indra.

31. In the ninth {Manvantara) Para and others are
Devas. Adbhuta is said to be Indra.

In the tenth {Manvantara), Suvasana and others are glori¬
fied as Devas.

32-33. Their Indra was named Santi. He was equipped
with all means of enjoyment.

In the eleventh {Manvantara), Devas were Vihangama
and others. Vrsa is remembered as their Indra. Understand
the details in the twelfth Manvantara. I shall narrate the Indra
is one named Rbhu and Devas are Hari-Nabhas.

34. In the thirteenth Manvantara, Sutram^ and others
are Devas, Divaspati of great prowess is glorified as their
Indra.

* Sutydiedsudkiyafi is probably a misprint for sutydsca sudhiyafy.

1.40.35-47.

483

35. In the fourteenth Mcawantata^ the Gedc^u^as and
others are Devas. 8uci is remembered as Indra. Thus the
Manus, Indras and Devas have been recounted to you
precisely.

36. In the course of one day of Brahma, all these enjoy
their rights.

37. In all worlds, in the course of all creations, the
manner of creation is remembered to be of one type.* The
makers are many. Only an expert knows their number.

38. O excellent Brahmana, while I was staying in the
Brahmaloka many Brahmas came and went away. I am unable
to enumerate them.

39. Listen, how much time I had spent after reaching the
heaven. Four Manus have come and gone and my glory is
still very extensive.

40. O lord, for the p>eriod of a hundred crores of Yugas,
I have to stay here; thereafter, I will go to the KarmabhUmi.
Listen to me.

41. O observer of holy rites, I shall describe the holy
rites performed by me formerly. It is destructive of all sins of
those who talk and listen.

42. O Indra, formerly, I was a vulture who was parti¬
cularly sinful. I was stationed on the surface of the Earth with
fecal matter and raw flesh as my diet.

43. On one occasion, I was perching on the rampart of
a Visnu temple. O lord, I was hit by the weapon of a hunter
in the evening. I died and fell in the courtyard of a temple of
Visnu (from its rampart).

44. Even as I was having the vital breath reaching my
throat (i.e. when my death was imminent), a dog covetous of
my flesh caught hold of me by means of its jaw. It was hotly
chased by the other dogs.

45. O lord, carrying me in hk jaw, the dog, frightened
of the other dogs, went round that temple of Visnu.

46. The Lord who is identical with the universe and who
is the immanent soul, became delighted with that act. He
gave me and the dog the greatest of his region.

47. O leading Deva, such was the benefit for one who
went in the form of a circumambulation. What then would
not be attained by worshipping him properly?**

484

NSfoda Puribna

48< Thus addressed by Sudharma, the noble-souled one,
the king of Devas wa 9 mentally delighted. He became
engaged in the worship of Hari.

49. Still all Devas are desirous of taking birth in the
Bh^ata land. They worship Naraya^, the lord of Devas,
devoid of ailments. Brahma and other groups of Devas worship
them* (Probably : him) for ever.

50. How can there be the bondage of the terrible worldly
existence for those noble souls, who endeavour to remember
Naraya^ and who have eschewed acceptance of monetary
gifts even when those coveting their association attain salvation ?

51. Those men who have eschewed contact with worldly
affairs and worship the Garuda-vehicled N^raya^a every day,
are liborated from all sins and delightfully attain the
auspicious region of Vi^nu.

52. Those men who are devoid of passionate attachment,
those who know the greater and the smaller entities, and those
who always remember Narayana, the preceptor of the gods,
get their sins quelled through meditation. ELaving died once,
they do not imbibe again the tasty juice from the breasts of their
mothers, i.e. they are not bom again.

53. Those men whose blemishes have been dispelled
through listening to the stories of Hari, those whose minds are
engaged in worshipping the lotus-like feet of Kf-^^a, sanctify
the worlds through the^contact of their bodies or through
their talks. Hence, it is Hari alone who is to be worshipped.

54. O Brahmai^, even as it is true that water flows
down and remains at a lower level, so also all welfare and happi¬
ness stay gathered together only where there are great men
who are devoted to the worship of Hari and who possess pure
intellects.

55. Hari alone is the greatest and the closest kinsman.
Hari alone is the highest goal. Therefore, Hari alone should be
worshipped since he is the cause of sentience.

56. O leading sage, worship the deity of perpetual bliss,
the bestower of heavenly benefits and salvation, the deity free
from ailments. Great happiness and welfare will befall you.

57. Lord Vi$nu becomes delighted with those people

*tdn arcqifanU is p^bably a misprint for tam araijfanti as god Vi^u alone
is meant.

1 . 40 . 58 ^ 9 .

485

who becoming devoid of lust and desires worship him with
purity of mind and he grants them all their desires (desired
objects).

58. O the best one among prominent sages, he who listens
to this or reads this with great attention, attains the benefit of
a horse-sacrifice.

59. O Bridunana, thus the benefit of the worship of Hari
has been recounted to you partly in detail and partly in brief.
What else shall I recount to you ?”

CHAPTER FORTY

1. This dialogue between India and Brhaspad is intended to bring out the
importance of drcumabulation around the shrine of Vif^u.

2. W. 17-37 describe the fourteen Manvantaras which form one day of god
Brahmi. Sudhanni enumerates the office-bearers—Manus, Indras, gods, etc.
—^in each of the Mammtcras, cf. Bh.P.VIIl chs. 13 & 14, VP III 1 & 2. The
only difference is that Rocam&na and Bhautya are the last two Manus given
here for Devas&vanu and Indras&var^i in the Bh.P. But of these V.P. gives
Ruci for NP.*s RocamSna and Bhautya of the NP. is supported by Mk. Chs.
94, 97.

3. This is the real reply to Indra's query and is based on (UulUt yathdpurvam
akalpcyat /

CHAPTER FORTYONE

The Glory of the Lord's Name

Ndrada said :

1. O sage, expert in the interpretation of principles^
everything has been narrated by you. Now, I wish to hear the
situation and the characteristics of different Yugas.^

Sanaka said :

2. Well done, O sage, well done, O highly intelligent
one who render service to the worlds, I shall explain the Yuga~
Dharmas (the specific righteous activities in different Tugas)
helping all worlds.

3. O excellent one, on certain occasions, Dharma flou¬
rishingly) increases and on other occasions Dharma undergoes
destruction on the surface of the Earth.

4. There are four Yugas, viz. Krta, Treta, Dvapara and
Kali. O excellent one, it should be known that all together
they consist of twelve thousand divine years.

5. All these Yugas, fully consisting of Sandhyds (inter¬
mediary period) and Sandhydmfas (such subsidiary periods)
are equal in every cycle. They must be known as extending
to the same period. So it has been mentioned by the seers of
the true principles.

6. They call the first, the Krtayuga, then comes the Tretd
Tuga. Then they say is the Dvapara and the last one they know
to be the Kali Age.

7. O Brahmana, there were no separate Devas, Dana-
vas, Gandharvas, Yakipas, Rak^asas and the serpents in Krta-
yuga.^ All were remembered as equal to Devas.

8. All were always full of ’delight and righteousness.
There was neither buying nor selling. There was no classifica¬
tion of the Vedas in the Krtayuga.

9. The Brahmanas, the K$atriyas, the Vailyas and the
^udras were interested in their respective duties and conduct
of life. They were always engrossed in penance and meditation
and were devoted to Naraya^a.

468

J^drada Purdhfa

10. They were free fi*om lust and other defects. They
were endowed with good qualities, such as 8ama, (selfcontrol),
etc. Their minds were engaged in seeking the means of
Dharma\ they were devoid of envy and jealousy; they were not
arrogant or hypocrites.

11. All were engaged in speaking truthful words; all
practised the respective holy rites of their stage in life; they were
richly endowed with Vedic study and were clever in all
scriptural texts.

12. Those who are not in conununion with lustful benefits,
attain the greatest goal by means of holy rites pertaining to
the four ASramas (stages in life) and originating at the proper time.

13. In theiTrto Tuga, Narayana is of white complexion and
is perfeedy free from impurities. I shall declare the peculiar
features of Treta. Listen with great attention.

14. O excellent sage in the Treta Yuga, Dharma assumes
pale white colour. Hari attains red colour. People undergo
slight sufferings.

15. All are absorbed in the path of holy rites; they abide
by the holy performance of Taj ha; they hold steadfasdy to truth-
fulness; they- are devoted to meditation, they are always engaged
in meditation.

16. O leading sage, in the Dvapara, Dharma stands on
two legs, Hari assumes yellow colour; the Vedas are classified.

17. At that time even some excellent Brahmanas are
absorbed in untruths. Among the Brahmattas and the people
of other castes, some possess the evils of passionate attachment
to worldly objects.

18. O Brahma^, some of them perform TqjHas for the
attainment of heaven and salvation; some are desirous of wealth
etc., and some have their minds affected by sin.

19. O excellent Brahmam, in Dvapara, Dharma and
Adharma are equal mutually and balanced. Due to the power
of Adharma the subjects dwindle in power and glory.

20. O leading sage, some are short-lived. O Brahmatia,
on seeing some engaged in meritorious rites, some men begin
to envy them.

21. 1 shall describe the situation in the Kali Yuga. Listen
to it with attention. At the advent of Kali Yuga, Dharma stands
on one 1^.*

1.41.22-33.

489

22-23. Entering the Tdmasic Tuga (i.e. Kali Yuga) Hari
assumes blackness of complexion. Some righteous soul pericuins
TqjHas and conventional religious routines. Some meritorious
soul may be engaged in the path of holy rites. On seeing a
man absorbed in Dkamuty all people are afflicted with jealousy.

24. Holy rites and good conduct perish. Similarly do
perfect knowledge, Yajfla, etc., owing to the prevalence of
Adhaxma calamities shall befall.

25. In the Kali Yuga, all people are engrossed in envy
and jealousy; they are devoted to arrogant conduct of life;
the subjects will be short-lived.

J>fdrada said :

26. O sage, the characteristic features of the different
Yugas have been succinctly mentioned by you. Kindly recount
Kali in detail as you are the most excellent among the knowers
of Dharma.

27. O excellent sage, what will be the diet and conduct
of life of the Brahmai^as, K^atriyas, Vai^yas and Sudras in the
Kali Tuga ?

Sanaka said ;

28. O leading sage rendering service to all worlds, I
shall recount the characteristics of the Kali Tuga precisely and
in detail.*

29. When Krsna assumes black complexion uMDharmas
perish. Hence, Kali is extremely terrible; it is the mixture
of all sins.

30. The Brahmanas, Ksatriyas, Vaifyas and 8udras
are averse to righteousness. At the advent of the terrible Kali
Tuga, the Brahmanas turn their faces away from the Vedas.

31. All people are engaged in the pretence of righteous¬
ness; they are engrossed in jealousy and envy. Learned men
are vainglorious and wicked as well as devoid of truthfulness.

32. Everyone begins to argue. “I am superior to all’*;
all people ardently love to perform sins; all men are
captious and disputatious.

33. Hence, in the Kali Tuga all will be short-lived. O
Br&hma^, as the span of life is short, men do not grasp enough
learning.

490

X&rada Pttrd^

34. As the understaiiding of different lores diminishes,
sin increases. All subjects die to the reverse order (young-
men die and are survived by the elders). People are engaged in
sins.

35-36. The Brahmajgias and other castes get mixed with
other castes mutually; all castes will be more or less like the
l^udras, overwhelmed by lust and fury, confounded and afflict*
ed by unnecessary distress. In the Kali Yuga the excellent,
men become mean and the base men rise to excellence.

37. The kings are greedily absorbed in wealth; they are
tyrannous; imposing heavy taxes they inflict pain on their
subjects.

38. Brahmanas become the pall-bearers of the Sudras;
husbands approach their legally wedded wives in the manner
of paramours.

39. Sons hate fathers; women begin to hate their hus¬
bands; men are enamoured of other men’s wives; people
misappropriate other men’s wealth.

40. O Brahmana, in the terrible Kali Tuga, the people
are engaged in sins; they maintain themselves by means of fish
and flesh; they milk even goats and sheep* (Reading AjSvikam
not Ajivikam).

41. Those wht are jealous begin to ridicule good men;
on the banks of rivers they dig with hoes and spades and grow
medicinal herbs. (?)

42. The Earth loses its fertileness (lit. fruitfulness). The
seed and the flower perish; women desire to imitate the make-up-
and the coquetry of prostitutes,

43. Brahmanas sell their Dhamias, women resort to nrosti-
tution; others sell the Vedas; Brahmanas are absorbed in the
conduct of life of the Sudras.

44. Br^manas (priests), greedy for money, take away
the wealth of good men and pious widows, but do not perform
.the holy observances.

45. Br^manas abandon righteous conduct; they are
well-equipped with modes of unnecessary arguments; it is
mostly out of religious hypocrisy that they perform such rites
as the ^rAddha, etc., for the Pitrs.

*ajIvikSm in the text is probably a misprint for Aj3vikim.

1 . 41 . 46 - 59 .

491

46. Base men give charitable gifts to the undeserving
persons; covetous of the milk, they (pretend) to love cows.

47-48. Brahma^as do not perform ablutions and other
purificatory rites properly. The vilest Brahmaipas become
absorbed in holy rites at the impro]>er time. They are engaged
in blaming good men and the Brahma^as. O Brahma^a, the
mind of none becomes devoted to Vispu.

49. When Kfsna assumes the dark colour* the wicked
servants of the king begin to beat Brahmanas who perform
Tajnas. They do so for extorting money out of them.

50. O sage, in the terrible Kali Yuga^ men are devoid
of (i.e. abstain from giving) charitable gifts. Brahmanas accept
monetary gifts even from fallen men.

51. Even in the first quarter of Kali Yuga, men begin to-
censure Hari; towards the end of the Yuga none will repeat the
name of Hari.

52. In the Kali Yuga, Brahmanas will be indulging in
sexual intercourse with Sudra women. They will be craving
for union with widows; they will be engaged in the enjoyment
of the cooked food of the Sudras.

53. Giving up the good Vedic path, they will be pursuing
evil ways and manners. They will become heretics and
censure the system of the four ASramas (stages in life).

54. The Madras will not serve the twice-born. Assuming
the airs of heretics, the base-born assume and practice holy
rites of the Brahmanas.

55. The l§udras will clothe themselves in ochre-robes; they
will have matted hair; they will smear ashes all over their bodies.
Thus equipped and employing deceptive arguments, they will
begin to expatiate on Dharma.

56. The Brahmanas will give up their conventional acti¬
vities and duties and will partake of other’s cooked food; wicked-
minded Sudras will renounce and become wandering recluses.

57. O sage, people will take up bribes as their means of
livelihood in the Kali Yuga; heretics without piety, the mendi¬
cant Kapalikas and base men will be in plenty in the Kali Yuga.

58. Occupying excellent seats, Sudras will expatiate on

Dharma —religious duties—to Brahmanas who habitually destroy
Dharma. »

59. These and many other heretics such as nude asceties

492 M&rada Purdifo

{Digambaras)i red-roled mendicants, will roam about; most of
whom will be decrying the Vedas.

60. In the Kali Tuga^ the men who generally destroy
Dkarma will be adept in singing and playing on musical
instrument£f; they will resort to petty and insignificant holy
rites.

61. People will be extremely vile. They themselves not
possessing much wealth but defiled by vain-gloriousness will
be exhibiting for nothing a false show of symbols of piety.

62. They are always dependent on monetary gifts; they
practise treading the wrong path in the world; all of them arc
fond of boasting about themselves and decrying others.

63. O Brahmana, in the Kali Tuga^ men will be Cruel,
treacherous, merciless and devoid of piety; they will be the
kinsmen of the sinning ones.

64. Then the maximum expectation of life will be sixteen
years. O Brahmana, in the terrible Kali Tuga^ a girl of five years
will give birth to children.

65. Men of seven or eight years will be the so-called
youths and beyond that age is old age. All will abandon their
holy duties. They will be ungrateful and breakers of codes of
discipline in the society.

66. In the Kali Tuga, the Brahmanas will always be
beggars. They will not mind being disrespected by others. They
will be delighted to stay in other men’s houses.

67. There itself, they will entertain vain faith and will
be engaged in censuring. They will be censuring in the presence
of their fathers, mothers and sons.

68. They will be expatiating verbally on Dharmas but in
their heart of heart, they will be indulging in sins. They will
be proud due to their wealth, learning or age; they will be
experiencing all miseries.

69. They will be afflicted by sickness, famine and robbers.
«Without minding the sinful nature of the act, they will be

employing deceptive means and nourishing (their dependents)
for nothing.

70. Sinners slight and dishonour the person who points
out the righteous path. Those who are vainly self-complacent
disrespect one who is engaged in holy rites.

71. After the advent of the Kali age, iSudras and outcastes

1.41.72-83.

493

will become kings and the Brahma^as will be engaged in
rendering service to them. They will be begging for alms.

72. No one will be the true disciple, preceptor, son,
father, wife or husband in this confused mixture of castes.

73. When Kali Tuga advances, even rich persons will be¬
come beggars. The twice-born will be selling liquid beverages.

74. The Brahmanas will be covered with their cloak of
piety. They will be assuming the guise of sages. They will be
engaged in selling forbidden goods and indulging in sexual
contacts with forbidden women.

75. O sage, the Brahmanas who desire to be thrown into
hell will maintain themselves through the activities befitting
l§udras; they will invariably hate the Vedas and the Dhartna
Sdstras.

76. In the Kali Tugay men will be terribly afraid of hunger.
Frightened of drought, they will be continuously gazing at the
sky.

77. Extremely distressed by absence of rain, men will
somehow sustain themselves by eating bulbous roots, leaves and
fruits like the ascetics.

78. In the Kali age, all the people will be distressed
through lust, greed and be engaged in sinful activities. They
will be short in stature, deficient in good luck and prolific in
their progeny.

79. Women will be self-supporting. They will be using
the beauty aids like prostitutes; they will disobey their husbands*
behests and will be interested in staying in other people’s houses.

80. Women of wicked nature entertain a lustful design
for men of wicked nature. Even women of noble families will
be unfaithful to their husbands through evil activities.

81. Being panick-stricken with the fear of robbers, etc.,
people will adopt wooden-contrivances as a security measure.
People will be extremely harassed by droughts and over¬
taxation.

82. Being distressed, they will be going to such lands as
are full of wheat and barley. Offering the people pleasing tasks,
they urge them with auspicious pleasing words (?)

83. People will maintain fraternal relationships till their
purpose is achieved. Even mendicants are restrained by friendly
relationships.

494 J^Srada PttrS$a

84. With food as a conditioning factor) disciples will be
taken by mendicants.

85. Women scratch their heads with their hands and
disobey the behests of their husbands and other elders.

86. When Brahmanas become absorbed in talks on heresy,
when they cultivate the company of heretics, the age of Kali
will be advancing.

87. That the Kcdi Tuga has advanced should be inferred
by clever people at the very same time when people cease to
perform Taj nos and the twice-born do not perform Homa rites.

88. When the Dharmas perish, the whole universe
becomes inglorious; infant-mortality is bound to occur and there
will be growth of Adharma (absence of virtue), O Brahmana.

89. Thus, O excellent Brahmana, the general features
of Kali have been narrated to you. But nowhere does the dark
age of Kali affect those people who are devoted to Hari.

90. Tapas (penance) is the greatest thing in the Krta
Tuga. Dhydna (meditation) in the Tretd Tuga, and Tajna in the
Dvdpara. They say that Dana (charitable gift) alone is the
greatest in the Kali Tuga.

91. What is acquired in Krta in ten years, in the Tretd
in a year, and in the Dvapara in a month, is acquired in the
course of a day and a night in the Kali age.®

92. What one achieves by meditating in the Krta Tuga,
by performing Taj nos in the Tretd and by worshipping in the
Dvdpara, one obtains in the Kdi Tuga by repeating the name and
glorifying Kelava.

93. Kali does not oppress those persons who perform the
worship of Hari or who repeat his names and glorify Hari day
and night.

94. Kali does not affect those men who with or without
desire for the fruits there-of glorify the deity saying “Obeisance
to Narayana.”

‘ 95. O Brahmana, in the terrible Kali Tuga, only those

are contented and blessed, those who are absorbed in the names
of Hari. Kali does not harass them.

96. Those who are engaged in the worship of Hari, and
are devoted to the repetition of the names of Hari, are equal to
3iva. No doubt need be entertained in this respect.

97. After the advent of the terrible Kali Tuga, if one

1 . 41 . 98 - 108 .

495

meditates on Visnu whose form is real and who is the support
of the entire universe, one does not go to ruin or distress.

98. After the advent of the terrible Kali age that is devoid
of all virtue, those who worship Kesava even once, arc
extremely fortunate.

99. In the Kali age, the holy rites enjoined in the Vedas
are likely to be defiled by deficiency or superfluity. Only the
remembrance of Hari is conducive to the perfection or comple¬
tion of the same.

100. Kali does not harass those who always utter the
names of Visnu, thus—“O Hari O Kesava, O Govinda, O
Vasudeva, the embodiment of the universe.”*

101. Kali does not harass even those who utter the names
of Siva, thus—“O Siva, O Sankara, O Rudra, O Isa, O blue¬
necked one, O Three-eyed God !”

102. O Brahmana, those who speak or utter the names
of God thus “O Mahadeva (O great God), O Virupak§a
(three-eyed one), O Gangadhara (the bearer of the Gafiga
on the head), O immutable Mr^a”, have undoubtedly their
objects achieved and are happy.

103. Or, those who utter the name of the Lord, thus :
“O Janardana, O Jagannatha, O yellow-robed Acyuta,” need
not be afraid of Kali.

104. O Brahmana, in this world, sons, wives, riches and
other things are easily accessible to men. But devotion to Hari
is difficult to get.

105. Those who are devoid of faith in holy rites, those who
are heretics and censure the Vedas and those who are engaged
in Adharma (sinful activities) do not desire hell, should they
remember Hari.

106. It is only through the repetition of the names of Hari
that redemp •'•■1 is attained by the people who commit sins, who
are beyond the pale of Vedic path and who are wanting in
mental purity.

107. O Brahmana, this entire universe is submissive to
Daiva (fate, destiny). The mobile and immobile beings do
only as they arc directed by this destiny.

108. After performing according to one’s capacity all the
holy rites prescribed in the Vedas, a person devoted to God
Narayana should dedicate them to Lord Mahavisnu.

496

N&rada Purlk^

109. Holy rites dedicated to Mah&vif^u, the Supreme
AtmaUf become complete merely by the remembrance of Hari.

110. Sins do not bind those who are engaged in devotion
to Hari. Hence, devotion to Hari is difficult to be attained by
the wicked-minded in the world.

111. O ! In the frightful and terrific Kali Tuga^ those
who are devoted to Hari are very fortunate and noble-souled
even if they are not in clc^e contact with saintly persons.

112. O Brahmana, it is true that all the holy rites of those
who are engrossed in the remembrance of Hari and those who are
absorbed in the repetition of Siva’s names attain perfect
completion.

113. O how fortunate are those who are engaged in the
names of Hari ! What a good luck ! They are worthy of being
worshipped even by Devas. Of what use is much talk ?

114. Hence, only what is beneficial to the worlds, is
being proclaimed by me. Nowhere does Kali harass those men
who are fond of the names of Hari.

115. My very life is only the name of Hari, only that name
and nothing but that name. I emphatically declare that in the
Kali Tuga salvation is never possible otherwise, not at all.”

SUta said :

116. O Brahmana, thus enlightened by Sanaka, Narada
attained great delight. He again submitted thus :—

Ndrada said

117. O holy lord, O knower of all scriptural texts, the
splendour of the univene, the great eternal Brahman has been
revealed by you who are extremely merciful at heart.

118. This is the greatest merit. This is the greatest penance
that one remembers the lotus-eyed lord who destroys all
sins.

, 119. O Br^mana, this universe is manifold. It has been

mentioned by you to have been evolved out of this knowledge
alone. How can I understand it without an illustrative
example ?

120. Hence elucidate that thing by the enlightenment of
which the Brahman can be known. Tell it to me so that the
depressed mind can steady itself.

1 . 41 . 121 - 123 .

497

121. O Brahmana, on hearing these words of the noble-
souled Narada, Sanaka remembered the great Naraya^a and
replied thus :

Sanaka said :

122. O Brahmana, I am going to perform meditation.
Ask Sanandana as you please. He is an adept in the Veddnta
Rostra. He is worthy of being revered and saluted by the noble.
He will clear your doubts.

123. On hearing these words uttered by Sanaka, Narada
began to ask Sanandana about the Mok^a Dharmas i.e. holy
rites leading to salvation.

CHAPTER FORTYONE

1. The theory of Yugas may appear fanciful but the underlying idea is the
timc'less-ness of the Universe. The period of Yugas may be four years accord¬
ing to Aryabhata, five years according to Kautilya {Arthaidstra XX-Deia-
Kdla-mdna), but Purapas follow Manu 1 61-74, 79-86. According to him
KrU^ga extends over 4000 years of gods with a twilight period (Sandhyi)
of 400 Divine years before it and a transitional period, to the next yuga
{Sandhyarhia) of 400 divine years (1-divine year=360 human years). The
three other yugas Tretd, Dvdpara and Kali have respectively a period of 3000,
2000, 1000 cclaiial years and the preceding Sandhya and following Sandhyamia
together of respectively 600 (300 x 2), 400 and 200 gods’years. This theory
is generally accepted in Puranas e.g. VP 1.3, Mt.P.142-145, Vayu P. chs.
21, 22, 57, .“18, KP. chs. 51 and .53. Cf Mbh. Vaaa P. chs. 149,188. So the
total number of years in idl yugas is 12000 divine years.

2. Ancient Indians believed in the existence of an ideally perfect community
in hoar)' past and that it was followed by gradual degeneracy and decline in
morals, phy.sique and longcviu {vide Mbh. !§dntiV. ch.59, Manu. 1.81, and
other Purgnas also).

3. Cf. Manu I. 81-82 wherein he states that Dharma was four-footed and
perfect in the Kj[ta Yuga and that in the successive yugas Dharma declined
successively by one foot and vices went on increasing. Manu’s identification of
Dharma with a bull (Manu VIII. 16) seems at the basis of the four-footedness
of Dharma.

4. This terrible description of the Kali Age in VV-28-89 is common to
many Pur&nas e.g. V.5yu (ch.58), Mt. P. ch. 144, BH.P. X11.2, VP.VI.l,
KP.1.29, All these depict a society in which the rules of caste and Asramas
were neglected and non-Brahmanical and anii-Brahmanical ideas and beliefs
prevailed. R.C. Hazra in PRHRC {Pnrdrtic Records on Hindu Rites and Cus¬
toms) pp.208-214 shows that the disintegration of the .social fabric and Brahman¬
ism described in the Puranas was due to the political supremacy of Sudras
as kings, officers and other elites, vigorous ofTensiv'e launched against
Brahmanism by Buddhist and Jains, in the invasions and settlements of
“immoral, castcicss, nomads, viz. ^akas, Pahlavas and Abhiras.”

This explains the Brahmanical restrictions against contacts of any kind
with foreigners and non-Brahmanical faiths and harsh praycdcittas for such
lapses. '

It is interesting to note that many verses in the description of the Kali
Age arc common in Purd(tas.

5. VV.91-92 cf. VP. VI 2.15 & 17.

Yal Krie daSabhir varsais -TretdySm /manena yat /

Dvdpare tac ca mdsena, hyahordtre^a tat Kalau //
dhydyan Kite yajan yajflais Tretdydm Dvdpare 'rcayan /

Yaddpnoti taddpnoti Kalau sahkirtya Kelavam fj

6. VV 100-115 glorify the efficacy of the name of God and the importance
of dedicating all our actions to God—This glorification of rf'inembering
God's name is a favourite topic of all Pur&^as dealing with Bhakti and with
Indian saints.

7. VV 117-123 serve as an introduction to Part II of the NP.